妙法蓮華經出離生死血脈
The Bloodline [of the Transmission] for the Sublime Dharma of the Lotus Flower Sūtra, which frees [beings] from Saṃsāra
(JPN: Myōhōrengekyō Shutsuri Shōji Kechimyaku)
ATTRIBUTION
Translated into English by Rev. Jikai 慈海 Tyler Dehn デイーン
©Translation by Jikai Tyler Dehn @ The Saichō Repository 最澄典藏 Project, licensed under CC BY-NC-ND 4.0. Available at: [insert URL of specific text page].
You may share this work freely with attribution (as above), but no modifications or commercial use is allowed without express permission from Jikai Tyler Dehn. See USE/ATTRIBUTION for more information.
Text Overview:
The Bloodline [of the Transmission] for the Sublime Dharma of the Lotus Flower Sūtra, presently consists of three documents. The first attributed to Master Saichō; the second, a postscript attributed to Master Ryōgen (912-985 A.D.); and the third, a lineage document appended sometime during the Middle Ages, which follows the Eshin-ryu Sub-lineage 慧心流.
It is the first document to which the name refers specifically, because it aims to impress upon the reader four crucial elements of the Tiantai/Tendai 天台宗 transmission:
- It is the Sublime Dharma of the Lotus Flower Sūtra 妙法蓮華經 which constitutes the Essential Route 要路 out of Saṃsāra. All Buddhas of the three times and ten directions attain Buddhahood via this Direct-cause 直因, and without it, Buddhahood cannot be spoken of (不治定者，不可).
- This Essential Route 要路 manifests in myriad skilful means and these are not to be done away with. To illustrate this, it lays out five methods of cultivating the Sublime Dharma 妙法, and though there are distinctions in the difficulty of the respective method one uses, it is emphatic that they are all direct paths to Buddhahood; no distinction is found at that end of the equation.
- Cultivating the Sublime Dharma is a process of gaining perception into the True Characteristic of all dharmas 諸法實相 (shohō jissō), and this is achieved by means of the Three Contemplations 三觀. Depending on the insight of the practitioner, this may be done all at once 一心/一念, or more gradually. The three superior forms of cultivating this, are known as the “Without-Characteristics Contemplations” 無相觀, and the lower two forms are called the “With-Characteristics Contemplations” 有相觀. Within the scope of these five, all systems of Buddha-Dharma are methods of cultivating this Sublime Dharma, provided that the context framing it, is the Sublime Dharma of the Lotus Flower Sūtra 妙法蓮華經.
- The Components of the Path are faith 信, [study 教], practise 行, and realisation 證. These may be developed individually/gradually (竪), or be entailed immanently (横). Though there are these distinctions in method, both ‘begin’ with faith/trust 信, and both ‘end’ at the Stage of Liberation 證處. Faith is therefore essential for the practitioner.
Master Ryōgen‘s Postscript summarises the aforementioned text, connects these five methods with the Five Kinds of Profundity 五種玄義 expounded in Master Zhiyi’s Fahua Xuanyi 法華玄義, and therefore with the Five Characters of the Title/Daimoku: ‘Myō’ 妙, ‘Hō’ 法, ‘Ren’ 蓮, ‘Ge’ 華, and ‘Kyō’ 經.
Finally, the Appended Lineage Succession Document shows how this was transmitted specifically within the Eshin-ryu Sub-lineage 慧心流 (dates continue into the 13th c.)
Some scholars have called its authorship into question. And this is primarily because of the centrality of faith in the main text, and the postscript’s mention of the Five Characters of the Title. These scholars have argued that both of these ideas share uncanny parallels with the later Teachings of Nichiren 日蓮上人 (1222-1282 A.D.).
Nevertheless, all traditional Tiantai/Tendai schemata highlight the Four Components of the Path, and this has always brought ‘faith‘ front and centre. Moreover, as the Postscript makes clear, the Five Characters of the Title/Daimoku have been a part of Tiantai/Tendai exegetical frameworks since Master Zhiyi. It should therefore come as no surprise to us, that Master Nichiren‘s conception of the Daimoku 題目 has a precedent in the Tiantai/Tendai tradition, nor should the centrality of faith in his message be thought of as anything other than, a continuation or adaptation of long-standing Tiantai/Tendai instruction. This text should therefore be rightly of importance to Nichiren Buddhists as well.
It should finally be noted that some catalogues do not include this work among Saichō‘s collection. But given that we have a postscript and an appended succession, both from the Eshin-ryu Sub-lineage 慧心流 accompanying it, the documents absence from catalogues transmitted through other lines is precisely what we would expect to find. This therefore, does not exclude it from Saichō‘s authentic works necessarily, but merely fingers it as transmitted specifically within this line of the school. It is a beautiful text. And any reader following the logic it lays out, is sure to be moved.
TEXT:
| ENGLISH | UNPUNCTUATED TEXT | PUNCTUATED TEXT |
|---|---|---|
| [Written by] the śramaṇa Saichō of [Mount] Shimyō (Mt Hiei & Mt Tiantai). | 四明沙門最澄 | 四明沙門最澄 |
| In birth upon birth, and life after life, it is rare to attain this human form; [for it is just like] when the udumbara flowers, it opens up but once rarely! And in place after place, and realm upon realm, it is rare to encounter the Teachings of the Buddhas (buddhaśāsana); [for] it is akin to a one-eyed turtle happening upon a [hole] in a floating log (浮孔 ) [amidst the vastness of the great ocean!] [And yet] presently, we have received this human form so difficult to attain, and encountered this Buddha-Dharma so difficult to meet with. | 夫生生世世難受人身。優曇華時一如希自開。在在處處難値佛教。一眼之龜如値浮木。爰我等。難受受人身。難値値佛法。 | 夫生生、世世，難受人身; 優曇華時，一如希自開! 在在、處處，難値佛教; 一眼之龜，如値浮木! 爰我等，難受受人身，難値値佛法。 |
| [Moreover,] supposing that one does encounter the Teachings of the Buddhas (buddhaśāsana), to personally hear the particulars of the Sublime Dharma, is surely the rarest of rarest [occurrences]! [And yet] now, [we have] encountered the Sublime Dharma of the Lotus Flower Sūtra, and are counted amongst the descendant-disciples of Great Master Zhizhe [Zhiyi]. This is [verily] the Direct-cause for freedom from Birth-and-Death (Saṃsāra), and the realisation of Mahābodhi. For those [who] do not secure [this] foundation, cannot [attain them]! | 設値佛教。親聞妙法事。難中之難也（矣）。然値妙法蓮華經。列智者大師遺弟。出離生死。證大菩提直因。不治定者不可。 | 設値佛教，親聞妙法事，難中之難也矣! 然，値妙法蓮華經，列智者大師遺弟。 出離生死，證大菩提，直因。不治定者，不可! |
| I crossed over ten thousand li of waves and swells in search of the Innermost Meaning of the Sublime Dharma, and on encountering the two masters Daosui and Xingman, they [bestowed upon me] the Orthodox Transmission of this, the True Cause of freedom from Birth-and-Death (Saṃsāra). | 予渡萬里波浪。尋妙法奧義。値邃滿二師。正傳出離生死實因。 | 予渡萬里波浪，尋妙法奧義，値邃、滿，二師，正傳出離生死實因。 |
| Out of pity for sentient beings [then], I write out This Transmission, to be passed down to future disciples. | 悲含識故。注此傳送 後輩（矣）。 | 悲含識故，注此傳送 後輩矣。 |
| According to the Dharma Flower [Sūtra], the Essential-routes for escaping Birth-and-Death (Saṃsāra) are of various sorts. Firstly: [by] hearing the discourse on the True Characteristic of all dharmas, as [those very] words come out, [all] words [themselves may] fall away, and all at once, one opens up Awakening. [This is the] faith in and understanding of (adhimukti), [the fact that] the afflictions (kleśa) are identical to Bodhi, and Birth-and-Death (Saṃsāra) is identical to Nirvāṇa. [This is] penetrative insight into [the fact that] the non-severing of afflictions, and the non-realising of Bodhi, are identical to escape from Birth-and-Death. | 依法華。出離生死要路有多種。一聞諸法實相之説。言下亡言。一時開悟。煩惱即菩提。生死即涅槃信解。不斷煩惱。不證菩提觀達。即出生死。 | 依法華，出離生死要路有多種。 一，聞諸法實相之説，言下亡言，一時開悟。煩惱即菩提、生死即涅槃，信解; 不斷煩惱，不證菩提，觀達， 即出生死。 |
| [Or] secondly: [by] contemplating that the essence of mind which arises in a single [given] thought-moment, fully entails the three thousand [dharmas], and [thereby, one] speedily escapes Birth-and-Death. | 二觀一念所起心體。三千具足。速出生死。 | 二，觀一念所起心體，三千具足，速出生死。 |
| [Or] thirdly: [by] sitting stably in a practise-space (dōjō), and contemplating that the mental-projecting which arises from the preceding-thought-moment [and acts upon the present thought-moment,] is identical to Emptiness; identical to provisional-designations; and identical to the Middle. [That is to say,] the nature of the mind in a single thought-moment, is without features [and therefore] ‘empty’; and yet, in the serial-continuum of thought-moment after thought-moment, the stream of perceptual-objects produced in the mind are provisional-designations; [and finally,] on examining the intrinsic nature of mind (i.e. its svabhāva), [it is found to be] the Middle Path, that is neither existent nor non-existent, nor anywhere in between. | 三道場安坐。觀前念所起心押。即空即假即中。一念心性。無相貌空也。而念念相續。歴境心生假也。尋心自體非有無處中道也。 | 三，道場安坐，觀前念所起心押，即空、即假、即中。一念心性，無相貌，空也; 而念念相續，歴境心生，假也; 尋心自體，非、有、無處，中道也。 |
| Such individuals as [those who utilise] these three, are referred to as “[those] with the capacity [to utilise] the ‘Without-Characteristic Contemplative Method’.” Should these three individuals complete [this] contemplative practice, then the nature and characteristics of [their own] matter (rūpa) and mind (citta) will simultaneously transform, [such that it] pervasively responds [throughout the] Dharmadhātu, and [is identical to the] Dharmakāya. [Nevertheless,] even though their matter (rūpa) and mind (citta) pervades the Dharmadhātu, what is perceived by common worldlings (pṛthagjana) during the Final Age (Mappō), is limited to seeing [them as] common worldlings (pṛthagjana)! This is [what is] called the perception of “them as fellow brahmacārins” [in the eighth chapter of the Dharma Flower Sūtra]. However, this is the cultivation of those with superior faculties and superior wisdom, and is beyond the ken of those with lesser faculties. [Those who are the] dullest and lowest of those with lesser faculties, [should] themselves [instead utilise] the With-characteristics Method to speedily escape Birth-and-Death. | 如此三人。名無相觀門機。此三人。若觀道成就。即色心性相同時轉。成遍應法界身。設雖成遍於法界色心。凡夫末代所見。但見凡夫人也。是名同梵行者見。然此等上根上智所修。非下根所堪。下根微劣鈍人。自有相門。速出生死也。 | 如此三人，名: “無相觀門機”。此三人，若觀道成就，即色、心，性相同時轉，成遍應法界、身。 設雖成遍於法界色、心，凡夫末代所見，但見凡夫人也! 是名: “同梵行者”見。 然此，等上根上智所修，非下根所堪。下根微劣鈍人，自“有相門”，速出生死也。 |
| Within this [With-characteristics Method], there are a further two kinds [of practitioner]. First, [the one who] believes in the Dharma Flower [Sūtra], and aims to directly achieve Buddhahood. And second, [the one who] believes in the Dharma Flower [Sūtra], and [instead] aims for rebirth in the places of the Buddhas of the Ten Directions. | 於此。亦有二種。一信法華。直期成佛。二信法華。期生十方佛所。 | 於此，亦有二種: 一，信法華，直期成佛。 二，信法華，期生十方佛所。 |
| As for the former, who believes in the Dharma Flower [Sūtra], and intends to aim directly at achieving Buddhahood: this Dharma Flower Sūtra is the Direct Cause for sentient beings becoming Buddhas. And so they vow that beyond this [current] body, they will no longer be subject to bodies [bound by] Birth-and-Death; [this is the] vow [that is generated by their] faith. [Consequently,] whether [they] hear the [entire] Dharma Flower [Sūtra], or read and recite a single sentence or single verse, the connection (lit. dwelling in) these individuals have to material bodies of Birth-and-Death, is limited to the present life. | 先初意者。信法華直期成佛者。法華經是衆生成佛直因也。願此身之外。不受生死身信願。或聞法華。或讀誦一句一偈。此人住生死色身。偏限今生。 | 先初意者，信法華，直期成佛者: 法華經，是衆生成佛直因也。願此身之外，不受生死身; 信願。或聞法華，或讀誦一句、一偈，此人住生死色身，偏限今生。 |
| [I], Saichō, [once] asked [Daosui]: “If abiding within Birth-and-Death is limited to the present life for people who hear the Dharma Flower [Sūtra], then why do we, though hearing the Dharma Flower [Sūtra], indifferently [continue to] give rise to the unwholesome characteristics of the Three [Trajectories such as] ‘karma’ [etc]?” The Venerable [Daosui] explained by saying: “The two dharmas of matter (rūpa) and mind (citta) are expanded into (lit. ‘opened up’) the Five Skandhas. These are the product of former karma and afflictions, and therefore unwholesome characteristics still arise. But because those with the three capacities [able to] complete the Contemplative-practice are of superior-faculty, the Three Trajectories of afflictions (kleśa), karma, and suffering (duḥkha) immediately transform into the Three Virtues of the Dharmakāya, Prajñā and Vimokṣa [respectively]. This is identical to the matter and mind of the [present] life pervading the Dharmadhātu! And this is why people who believe the Dharma Flower Sūtra are able to think [thus]: “unwholesome conditions are my present essence, [and yet this very] subjection to both sickness and death [constitutes my] spiritual friends (kalyāṇamitra)! When the five skandhas of this [present] life have been exhausted, I will surely be reborn in the Pure Lands.” | 最澄問曰。若聞法華輩。住在生死。限今生者。何故我等。雖聞法華。忽起三業惡相耶。和尚示云。色心二法。開爲五蘊。是過去業煩惱所感。故猶起惡相也。觀道成就三機。上根故。煩惱業苦三道。直轉法身般若解脱三徳。即生得遍於法界色心也。故信法華經輩可思念。惡縁當體。並受病死。是善知識也。此生五蘊盡已。必可生淨土。 | 最澄問曰: “若聞法華輩，住在生死，限今生者，何故我等，雖聞法華，忽起三業惡相耶?” 和尚示云: “色、心，二法，開爲五蘊。是過去業、煩惱所感，故猶起惡相也。觀道成就三機，上根故，煩惱、業、苦三道，直轉法身、般若、解脱三徳。即生得遍於法界色心也! 故信法華經輩，可思念: “惡縁當體，並受病、死，是善知識也。此生五蘊盡已，必可生淨土。”” |
| This is why Venerable Zhanran said: “[Those with the] capacity to cultivate the Without-Characteristics Contemplations, see nature and characteristics at the same time, to be the True Characteristic. [Those who] have the lesser capacity to [cultivate] the With-Characteristics [Contemplations], see nature as the True Characteristic, but they cannot see characteristics as the True Nature. Though the With-Characteristics [Contemplations] and the Without-Characteristics [Contemplations] are different, because they alike see the True Characteristic, Great Master Zhizhe [Zhiyi] said: “To see the text of the Dharma Flower [Sūtra] is identical to seeing the True Characteristic of the Basis. For this teaching is identical to the True Characteristic [of all dharmas]!” [Consequently, for those] lesser individuals who [have the capacity for the] With-Characteristics [Contemplations], even though they cannot see characteristics as the True Characteristic, [still their being] subject to bodies [bound to] Birth-and-Death, is limited to the present life. This then, is indeed the Great Benefit [of the Dharma Flower Sūtra]! ” | 故湛和尚曰。無相修觀機。性相倶時見實相。有相劣機。性見實相。相不見實性。有相無相雖異。同見實相故。智者大師云。見法華文。即見實相本。此是教即實相也。有相劣人。雖相不見實相。受生死身。限在今生。是則大利也（矣）。 | 故湛和尚曰: “無相修觀機，性、相倶時，見實相。有相劣機，性見實相，相不見實性。有相、無相雖異，同見實相故，智者大師云: “ 見法華文，即見實相本。此是教即實相也!” 有相劣人，雖相不見實相，受生死身，限在今生。是則大利也矣!” |
| [As for the] second [kind of individual], who believes in the Dharma Flower [Sūtra], and [instead] aims for rebirth in the Buddha-Lands of the Ten Directions: among [those with the capacity for the] With-Characteristics [Contemplations], their faculties and nature are comparatively dull. And so they do not directly aim to attain Buddhahood out of the fear of retrogressing. [Therefore,] by means of the merit of hearing This Sūtra, they vow to be reborn in the Buddha-Lands, and due to this thought of dedicating the merit, they will surely be reborn in the presence of the Buddhas of the ten directions. [Because] the characteristics and aspirations of this [individual,] and that [individual differ], five kinds of attainment [as herein described] are distinguished. | 二信法華。期生十方佛土 者。於有相中。根性稍鈍根。直不期成佛。猶恐退失。以此聞經功。願生佛土。依此迴向心。必生十方佛所。彼此相望。五種得益相分（矣）。 | 二，信法華，期生十方佛土 者，於有相中，根性稍鈍根。直不期成佛，猶恐退失。以此聞經功，願生佛土，依此迴向心，必生十方佛所。 彼此相望，五種得益相分矣。 |
| QUESTION: For what profound reasons does the Sublime Dharma of the Lotus Flower Sūtra produce such supreme boons as this? ANSWER: It is because the individual who puts his faith in the Dharma Flower [Sūtra] is afforded three [kinds] of power. The three kinds of power are: The Power of the Sūtra. The Power of the Vows [of Śākyamuni Buddha]. And the Power of Faith. [As for] the ‘Power of the Sūtra’: the Sublime Dharma is that core essence to which the ten thousand dharmas return! The Great Master of the Śākyans (i.e. Śākyamuni Buddha) reflected upon the ten thousand dharmas spanning the period from the nearer three thousand dust-mote [kalpas of Mahābhijñābhibhū Buddha], to the farther five hundred dust-mote [kalpas in which a dust mote was placed], and encapsulated [them all] with the term ‘Sublime Dharma’. The Inconceivable and Inexpressible Liberation Sūtra (i.e. the Vimalakīrti Sūtra) states: “From infinite aeons until the present time, I have generated infinite vows and practice, [but] that on which [they all] depend is the ‘Sublime Dharma’. All the Buddhas of the three times are also like this!” The ten thousand dharmas depend upon the Sublime Dharma, and this is that which the Great Master of the Śākyans (i.e. Śākyamuni Buddha) realised [as a result of] five hundred dust-mote [kalpas] of reflection. Therefore, persons who place their faith in the Sublime Dharma of the Lotus Flower Sūtra, and hear a single sentence or a single verse, will in their next birth, surely escape from Birth-and-Death! This, is the ‘Power of the Sūtra’. | 問云。有何深因縁。妙法蓮華經。有如是勝利耶。答曰。信法華人。有三力故。三力者。一經法力。二願力。三信力也。經法力者。妙法是萬法所歸惣體也。釋迦大師。近三千塵點。遠五百塵點之間。自思 惟萬法。惣合號妙法。不思議解脱經云。我從無量劫。至于今世。發無量行願。行願所歸妙法也。三世諸佛。亦復如是（矣）。萬法所歸妙法。釋迦如來。五百塵點思惟所酬。故信妙法蓮華經。聞一句一偈 之輩。於第二生。必出離生死也。是爲經法力。 | 問云: 有何深因縁，妙法蓮華經，有如是勝利耶? 答曰: 信法華人，有三力故。三力者: 經法力; 願力; 信力也。 經法力者: 妙法是萬法所歸惣體也! 釋迦大師，近三千塵點，遠五百塵點之間，自思 惟萬法，惣合號妙法。 不思議解脱經云: “ 我從無量劫，至于今世，發無量行願，行願所歸妙法也。三世諸佛，亦復如是矣。” 萬法所歸妙法，釋迦如來，五百塵點思惟所酬。故信妙法蓮華經，聞一句、一偈之輩，於第二生，必出離生死也! 是爲“ 經法力”。 |
| Next, [as for the] ‘Power of the Buddha’s [Vows]’: In the Five Hundred Great Vows of Śākyamuni [in the Karuṇāpuṇḍarīka Sūtra], the fifty second says: “If when I attain Buddhahood, there are sentient beings who hear [My] exposition of the Profound Dharma, and with utmost sincerity believe it, then upon their next birth, they will not receive a body of Birth-and-Death. If this is not so, may I never attain Correct Awakening!” Furthermore, the four hundred and ninety ninth vow says: “If when I attain Buddhahood, the sentient beings of the ten directions take joy in hearing My Profound Sublime Dharma and believe it, I will always accompany those people, causing their faith to be well perfected. All Buddhas will also accompany them, and [cause them] to progress towards Buddhahood. If this is not so, may I never attain Correct Awakening!” [These] vows are indeed profoundly Sublime. [And therefore,] those who put their faith in the Dharma Flower [Sūtra] will, due to the responsive-efficacy of the past vows of the Original Master, the Tathāgata Śākyamuni, speedily accomplish [Buddhahood, and] attain The Way. This, is the ‘Power of the Buddha’. | 次佛力者。釋迦五百大願。其第五十二云。設我成佛。若有衆生。聞所説深法。至心信者。 至于第二生。不受生死身。若不然者。不取正覺（矣）。又第四百九十九願云。設我成佛。十方衆生。至心樂欲。聞我深妙法信者。我常應隨彼輩。令信善成就。諸佛亦隨。應増佛道。若不然者。不取正覺（矣）。 願既深妙也。信法華之輩。與本師釋迦如來本願相應故。得道速成。是爲佛力。 | 次佛力者: 釋迦五百大願，其第五十二云: “ 設我成佛，若有衆生，聞所説深法，至心信者，至于第二生，不受生死身。若不然者，不取正覺矣! ” 又第四百九十九願云: “ 設我成佛，十方衆生，至心樂欲，聞我深妙法信者，我常應隨彼輩，令信善成就。諸佛亦隨，應増佛道。若不然者，不取正覺矣! ” 願既深妙也。信法華之輩，與本師釋迦如來，本願相應故，得道速成。 是爲“ 佛力”。 |
| [And finally, as for the] ‘Power of Faith’: to be without doubts is called ‘the power of faith’. [This Sūtra] is unlike other teachings, [for] it is difficult to give rise to the power of faith [in it]. It is due to being afforded these three powers, that those who encounter the Dharma Flower [Sūtra], swiftly escape Birth-and-Death, and realise Bodhi! | 三信力者。不疑名信力。不同餘教難起信力。有此三力故。値遇法華之輩。速出生死。證菩提也。 | 三信力者: 不疑名信力。不同餘教，難起信力。有此三力故，値遇法華之輩，速出生死，證菩提也! |
| [Those who] put their faith in other sūtras, are not afforded all three powers, but merely the ‘power of faith’. [Those who] put their faith in other buddhas are afforded the ‘power of faith’ and the ‘power of [that particular] Buddha’s [Vows]’, but do not have the ‘power of the Sūtra’. And it is for [all] these reasons, [that the Dharma Flower Sūtra] constitutes the Fundamental Intent for which all the Buddhas of the three times, as well as the Original Master, the Tathāgata Śākyamuni, appeared in the world! | 信餘經。惣無三力。但有信力。信餘佛。有信力佛力。亦無經力。有是理故。三世諸佛及本師釋迦如來。所爲出世本意也。 | 信餘經，惣無三力，但有信力。信餘佛，有信力、佛力，亦無經力。有是理故，三世諸佛，及本師釋迦如來，所爲出世本意也! |
| Consequently, those who give rise to thoughts of doubt in the Sublime Dharma of the Lotus Flower Sūtra, [will by contradistinction,] surely descend to the Three Unwholesome Destinies. This is why the Sūtra [itself] says: “Those who give rise to doubt and do not believe it, will then descend to the Unwholesome Destinies!” [And why] Venerable [Daosui] said: “Even though they have encountered the Dharma Flower, [and should] as such attain Buddhahood in a later life, [should they] give rise to thoughts of hesitation, this would be giving rise to doubts and not believing it.” [And why] the Transmission of the Dharma Flower [Sūtra] says: “If there are individuals who fervently uphold the Dharma Flower [Sūtra], they will quickly weary of their present Five Skandhas, and can aim in the next life for the Sublime Body [of Buddhahood]. Therefore, [when] conditions go side-ways [such as in] sickness or disease, these [are the very] good spiritual friends (kalyāṇamitra) which cause them to immanently attain The Way!” [Nevertheless,] it also says: “In Magadhā, Ānanda expounded This Sūtra for eight hundred million people. The Worthy-one (Arhat) [Ānanda] entered meditative-concentration and contemplated [who would] accept it on hearing, and attain The Way: three hundred million individuals would perceive that their own bodies were unborn, and attain Buddhahood in their present body; four hundred million, because they would believe the Dharma Flower [Sūtra], would in their next life not receive bodies [bound] by Birth-and-Death; and one hundred million sentient beings would [harbour] doubting thoughts and not believe the Dharma Flower [Sūtra]. [However,] by making a karmic-connection to this Preeminent Sūtra, in their third lifetime, they will also not be subject to a body [bound] by Birth-and-Death!” | 然於妙法蓮華經。生疑心者。必墮三惡趣。故經云。生疑不信者。即當墮惡道（矣）。和尚示云。雖値遇法華。猶於後生成佛。生猶豫之心。是爲生疑不信。法華傳云。若奉持法華人。早厭現世五蘊。可期次世妙身。故横縁病患。是急得道善知識也（矣）。又云。阿難於摩竭提。爲八億人。説於此經。尊者入定。觀聽受得道。三億人觀自身不生。現身成佛。四億人信法華故。於第二生不受生死身。一億衆生。疑心不信法華。結縁超群經故。第三生時。亦不受生死之身（矣）。 | 然於妙法蓮華經，生疑心者，必墮三惡趣。 故經云: “ 生疑不信者，即當墮惡道矣!” 和尚示云: “雖値遇法華，猶於後生成佛，生猶豫之心，是爲生疑不信。” 法華傳云: “若奉持法華人，早厭現世五蘊，可期次世妙身。故横縁病患，是急得道善知識也矣!” 又云: “阿難於摩竭提，爲八億人，説於此經。尊者入定，觀聽受得道: 三億人觀自身不生，現身成佛; 四億人信法華故，於第二生，不受生死身; 一億衆生，疑心不信法華，結縁超群經故，第三生時，亦不受生死之身矣!” |
| QUESTION: If, for the believer of the Dharma Flower [Sūtra], in their next life they will not be subject to a body [bound by] Birth-and-Death, is this individual also required to practise? ANSWER: In regards to [the path components of] faith, [study], practise, and realisation, there are horizontal and vertical [progressions]. Those individuals [capable of] contemplating the Without-Characteristics [Contemplations], vertically give rise to practise and realisation (i.e. advance step by step). [Whereas,] those individuals who [rely] solely on faith, horizontally entail both understanding and practice (i.e. faith entails both immanently). While there are differences between horizontal and vertical, and their present and future [progression] is not the same, at the Stage of Liberation, there is no longer any distinction between the paths. The Power of the Dharma [is such that] it already entails the ten thousand practices and ten thousand good [doctrines]. How could it be then, that in practising a single one, the infinite virtues are not therein entailed!? | 問曰。信法華之人。於第二生。不受生死身者。此人亦有行耶。答曰。於信行證有横竪。觀無相之人。竪起行證。但信之人。横具解行。横竪異雖有現當不同。於所證處。 更無有異途。法力者既具萬行萬善。無量衆徳。於行一種。云何不具耶。 | 問曰: 信法華之人，於第二生，不受生死身者，此人亦有行耶? 答曰: 於信、行、證，有横、竪。觀無相之人，竪起行、證。但信之人，横具解、行。横、竪，異雖有現當不同，於所證處， 更無有異途。法力者，既具萬行萬善。無量衆徳，於行一種，云何不具耶!? |
| In the Transmission [of the Dharma to] Yuezhi (i.e. Central Asia), it says: “The Bodhisattva Mañjuśrī spoke to the Buddha saying: “Why is it World Honoured One, that sentient beings have over distant aeons, not [yet] escaped Birth-and-Death?” The Buddha responded to Mañjuśrī [thus]: “Good Son! Sentient beings transmigrate [through Birth-and-Death] because they have not heard the Dharma. I possess a Deeply-profound Sublime Dharma, and those who hear it and do not give rise to doubting, are already at the stage of Great Awakening. These are the True Sons of all the Buddhas!” If these individuals were in their next lives to be subject to the form or mind [bound by] Birth-and-Death, then the past vows of all the Buddhas would instantly be destroyed, and they would never return to their Original Awakening! (i.e. this would be impossible).” | 月氏傳云。文殊師利菩薩。白佛言。世尊何故。衆生遠劫。不出生死耶。佛告文殊師利。善男子。衆生流轉。由不聞法。我有甚深妙 法。聞不生疑者。位同大覺已。是諸佛眞子也。此人於第二生。受生死色心者。諸佛本誓速破壞。永不還本覺（矣）。 | 月氏傳云: “文殊師利菩薩，白佛言: “世尊何故，衆生遠劫，不出生死耶?” 佛告文殊師利: “善男子! 衆生流轉，由不聞法。我有甚深妙 法，聞不生疑者，位同大覺已。是諸佛眞子也! 此人於第二生，受生死色、心者，諸佛本誓速破壞，永不還本覺矣!” |
| The Dharma Flower practitioner of Our School, should regard this, as a Bright Mirror… | 一家法華行者。以此 可爲明鏡（云云）。 | 一家法華行者，以此可爲明鏡云云。 |
| At the time of the fourteenth year of Enryaku (805 A.D.), on the twenty fourth day of the ninth month. | 于時延暦二十四年九月二十四日（805）。 | 于時，延暦二十四年，九月二十四日(805 A.D.)。 |
良源奧書
Ryōgen’s Postscript
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| I, Ryōgen, add a note of clarification to this transmission: In the case of the Dharma Flower [Sūtra], there are fundamentally two [modes of] cultivating it: the With-Characteristics and the Without-Characteristics [Contemplations]. The Without-Characteristics is divided into three forms, and the With-Characteristics further [divides] into two forms; thus, taken together, there are five forms. The faculties and natures of sentient beings are distinct in ten thousand ways, and it is [therefore] difficult for them to comprehend emptiness (śūnyatā). For this reason, the Great Master [Zhiyi] clarified it by means of the Five Kinds of Profound Meaning, so that each according to his nature, faculties, and predilections, might by means of one, escape Birth-and-Death, realise Bodhi, and establish a Peaceful Mind. | 良源。謹案此傳。於法華本有相無相二行有之。無相分三種。有相又有二種。合五種也。衆生根性萬差。空以難知。故大師。以五種深義省之。各隨根性所好。以一種出離生死。證大菩提。安心可治定。 | 良源，謹案此傳: 於法華本有相、無相，二行有之: 無相分三種，有相又有二種; 合五種也。衆生根、性萬差，空以難知。故大師，以五種深義省之，各隨根性所好，以一種出離生死，證大菩提，安心可治定。 |
| Though the entirety of the Dharma Flower [Sūtra] is in aggregate the Original Intent of all the Buddhas, it is the five characters — ‘Myō’, ‘Hō’, ‘Ren’, ‘Ge’, ‘Kyō’, — and both the Ten Suchlike [Characteristics] section [of Chapter 2], and the the verses [section] of the Lifespan [Chapter 16] specifically, which constitute the most essential [essence of it]. Those who wish to escape from Birth-and-Death and realise Bodhi, must always put their faith in these sections! | 但法華一部。同是雖諸佛本懷。別以妙法蓮華經五字並十如是文。壽量品偈文。爲最要。欲出生死證菩提之輩。必於此等文。常可懸信心矣。 | 但法華一部，同是雖諸佛本懷，別以妙法蓮華經五字、並十如是文、壽量品偈文，爲最要。欲出生死、證菩提之輩，必於此等文，常可懸信心矣! |
血脈次第
The Succession of the Bloodline
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|---|---|---|
| – The Sublime Dharma of the Lotus Flower Sūtra → → The Great Master Śākyamuni (5th – 4th B.C.) → → The Great Master Zhizhe [Zhiyi] (538 – 597 A.D.)→ → The Great Master Zhang’an [Guanding] (561 – 632 A.D.) → → The Great Master Zhiwei (d.u. 7th c. A.D.) → → The Great Master Huiwei (d.u. 7th c. A.D.) → → The Great Master Xuanlang (673 – 754 A.D.) → → The Great Master Zhanran (711 – 782 A.D.) → → The Venerable Daosui (d.u. 8th c. A.D.) → | 妙法蓮華經。釋迦大師。智者大師。章安大師。智威大師。 慧威大師。玄朗大師。湛然大師。道邃和尚。 | 妙法蓮華經 → →釋迦大師(5th – 4th B.C.)→ →智者大師(538 – 597 A.D.)→ →章安大師(561 – 632 A.D.)→ →智威大師(d.u. 7th c. A.D.)→ →慧威大師(d.u. 7th c. A.D.)→ →玄朗大師(673 – 754 A.D.)→ →湛然大師(711 – 782 A.D.)→ →道邃和尚(d.u. 8th c. A.D.)→ |
| → The Great Master Dengyō [Saichō] (767 – 822 A.D.) → → The Great Master Jikaku [Ennin] (794 – 864 A.D.) → → The Venerable Eryō (d.u. 9th c. A.D.)→ → The Venerable Manga (d.u. 9th c. A.D.)→ → The Great Master Ji’e [Ryōgen] (912 – 985 A.D.) → → The Monk Superintendent Genshin (942 -1017 A.D.) → → The Monk Superintendent Kakuchō (960 -1034 A.D.) → → The Venerable Shōhan (d.u. 11th c. A.D.) → → The Ācārya Jōgō (d.u.11thc. A.D.) → → The Venerable Chūjin (d.u.11thc. A.D.) → The Dharma-bridge Kōgaku (d.u.11th/12thc.) → → The Dharma-seal Hangen (d.u.12thc. A.D.) → → The Dharma-seal Shunhan (d.u.12thc. A.D.) → → The Dharma Administrator Jōmyō (d.u.12thc. A.D.) → → The Dharma-seal Jōhan (d.u.12th c. A.D.) → → The Ācārya Han’in (d.u.12th/13thc.) → … | 傳教大師。慈覺大師。惠亮和尚。滿賀和尚。慈惠大師。源信僧都。覺超僧都。勝範和尚。長豪阿闍梨。忠尋和尚。皇覺法橋。範源法印。俊範法印。靜明法務。靜範法印。範胤阿闍梨。 | →傳教大師(767 – 822 A.D.)→ →慈覺大師(794 – 864 A.D.)→ →惠亮和尚(d.u. 9th c. A.D.)→ →滿賀和尚(d.u. 9th c. A.D.)→ →慈惠大師(912 – 985 A.D.)→ →源信僧都(942 -1017 A.D.)→ →覺超僧都(960 -1034 A.D.)→ →勝範和尚(d.u. 11th c. A.D.)→ →長豪阿闍梨(d.u.11thc.A.D.)→ →忠尋和尚(d.u.11thc.A.D.)→ →皇覺法橋(d.u.11th/12thc.)→ →範源法印(d.u.12thc.A.D.)→ →俊範法印(d.u.12thc.A.D.)→ →靜明法務(d.u.12thc.A.D.)→ →靜範法印(d.u.12thc.A.D.)→ →範胤阿闍梨(d.u.12th/13thc.)→ |
| The Great Master [Saichō’s] Exhortation Requesting Permission contains this [lineage]. | 大師勸請起請文有之。 | 大師勸請起請文有之。 |
原本： 嘉永己酉年（1849）刊本全一卷。
對校本：
イ本 寛永十六年（1639）刊本全一卷與他二書合本。
ロ本 慶安三年（1650）刊本全一卷。
ハ本 近江坂本西教寺所藏。明暦三（丁酉）歳（1657）舜興師寫本全一卷。
Context Source-passage:
《妙法蓮華經》卷4〈8 五百弟子受記品〉：「爾時佛告諸比丘：「汝等見是富樓那彌多羅尼子不？我常稱其於說法人中最為第一，亦常歎其種種功德，精勤護持助宣我法，能於四眾示教利喜，具足解釋佛之正法，而大饒益同梵行者。自捨如來，無能盡其言論之辯。汝等勿謂富樓那但能護持助宣我法，亦於過去九十億諸佛所，護持助宣佛之正法，於彼說法人中亦最第一。又於諸佛所說空法，明了通達，得四無礙智，常能審諦清淨說法，無有疑惑，具足菩薩神通之力。隨其壽命，常修梵行，彼佛世人咸皆謂之實是聲聞；而富樓那以斯方便，饒益無量百千眾生，又化無量阿僧祇人，令立阿耨多羅三藐三菩提。為淨佛土故，常作佛事，教化眾生。」(CBETA 2024.R3, T09, no. 262, p. 27b26-c11)
The Sūtra of the Lotus Flower of the Sublime Dharma (Fascicle 4: Chapter 8: “The Five Hundred Disciples Receiving the Prediction [of Buddhahood]”):
Thereupon, the Buddha spoke to the all the bhikṣus [saying]: “Do you all see this Pūrṇa Maitrāyaniputra or not? I have always referred to him among those who expound the Dharma, as being the best. And I always praise his various virtues, [such as] his diligence in maintaining and assisting with the proclaiming of My Dharma; he is able to instruct the four groups in The Teaching [and elicit] joy and benefit [in them]; he is able to fully exegete on the True Dharma of the Buddhas, and therefore greatly benefits his fellow brahmacārins (lit. Fellow cultivators of the Pure or ‘Brahmā’ conduct).” Save the Tathāgata Himself, there are none who’re capable of overcoming his dialectic eloquence! [But,] you all should not say that Pūrṇa Maitrāyaniputra is able to maintain and assist with the proclaiming of My Dharma alone, for in the past at the places of all the ninety million Buddhas, he maintained and assisted in the proclamation of the True Dharma of [those] Buddhas, and he was also foremost among those who expounded the Dharma [in those times as well]. Furthermore, when all the Buddhas expound the Dharma of Emptiness (śūnyatā), he fully and penetratively understands it, and attaining the Four Unimpeded Knowledges (pratisaṃvidaḥ), he is able to examine the Truth and purely expound The Dharma, without any doubts, for he has perfected the Penetrative Powers of the Bodhisattvas (abhijñā). Due to his lifelong and constant cultivation of the Brahmacaryā (Pure Practices), the beings of that Buddha’s time said of him: “He is a True Śrāvaka!”. And yet, with these skilful means Pūrṇa Maitrāyaniputra benefitted infinite hundreds of thousands of sentient beings, and transformed infinite asaṃkhyeya beings, causing them to establish [the aspiration for] Anuttara-samyak-saṃbodhi (i.e. like a bodhisattva, not a śrāvaka. They saw him as they were, and not as he in fact was). In order to purify the Buddha-Lands (buddhakṣetra), he was forever performing the work of the Buddhas, teaching and transforming sentient beings.