一　顕揚正法復古集二巻 - 翻刻

ページ: 1

翻刻

【右頁：本朝諸宗要集卷五の最終頁】【上段】破法偏。謂以＿二三觀＿一。破＿二三惑＿一。三觀一心。無＿二惑不＿一レ破。故經云。其疾如＿レ風。五識通塞。謂苦集十二因緣。六蔽塵沙無明爲＿レ塞。道滅滅＿二因緣＿一智。六度一心三觀爲＿レ通。若通須＿レ護。有＿レ塞須＿レ破。於通起＿レ塞。能破如＿二所破＿一。節節撿挍。名＿二識通塞＿一。經云。安＿二-置丹枕＿一。謂車外枕。六道品調適。謂無作道品。一一調停。隨＿レ宜而入。經云。有＿二大白牛＿一等。謂已上五中根。七對治助開。謂若正道多＿レ障。圓理不＿レ開。須＿レ修＿二事助＿一。謂五停心。及六度等。經云。又多＿二僕從＿一。謂此下爲＿二下根一。八知位次。謂修行之人。免＿二增上慢＿一故。九能安忍。謂於＿二逆順＿一。安然不＿レ動。策＿二-進五品＿一。而入＿二六根＿一。十無法愛。謂莫＿レ著＿二十信相似之道＿一。須＿レ入＿二初住眞實之理＿一。經云。乘＿二是寶乘＿一。游＿二於四方＿一。謂游＿二四十位＿一。直至＿二道場＿一。謂玅覺位。謹案＿二台敎廣本＿一。以＿二於五時八敎＿一。以抄＿二-錄本朝諸宗＿一。略知如＿レ此。若委明＿レ之者。請看＿二法華玄義十卷＿一。委判＿二十方三世諸佛說法儀式＿一。猶如＿二明鏡＿一及淨名玄義中四卷。全判＿二敎相＿一。自＿二-從此＿一下。略＿レ明＿二諸家判敎儀式＿一耳。旹寶永二。乙酉曆初秋。於＿二洛陽＿一集＿レ之砌。京師之藥林。道昧妙味。【下段】俱共分＿二於食＿一而施。亦復筆墨等與。　　　嗚呼臨＿レ欲＿レ閣＿レ筆。得＿レ頌更書。絕待天眞在＿二一家＿一。因知念海浩無＿レ涯。區區宗門終如究。不二敎觀豈不＿レ一。智是十乘情十境。空爲＿二不空＿一假非＿レ假。若人深達＿二妙中意＿一。何怪寂照陞＿二光華＿一。本朝諸宗要集卷五　終【一頁上段】顯揚正法復古集第一　　　　　　　　　　　長泉律院苾芻道光普寂撰將＿下依＿二正法敎＿一。以提＿中揭理敎之大綱＿上。開爲＿二二門＿一。一者顯理分敎門。二者破邪矯弊門。初顯理分敎門者。是亦分＿レ二。初顯理。後分敎。初顯理者。夫敎之被＿レ機也。猶若＿二藥之應＿一＿レ病矣。譬如＿二有＿下一壯士之兼＿二備張良之智。孟賁之勇。曹子建之才。淳于髠之辯＿一者＿上。因＿二四大乖損＿一故罹＿二于沈痾＿一。顏色憔悴。形容枯槁。氣力困乏。神識昏慌。乍寒乍熱。眼臀耳鳴。齒焦舌縮。飲食不＿レ下。便利不＿レ通。或癲狂搐搦。譫言妄語。四肢痿。頓臥起假＿レ人。當＿二是時＿一也。平生所有顏色氣力。智勇才辯。一不＿レ可＿レ得。偶有＿二良醫＿一。診＿レ脉察＿レ病。妙施＿二治方＿一。藥病相應。保調不＿レ慢。病漸平愈。顏色氣力等。皆復＿レ本焉。當＿二是時＿一也。病中所有過患。一亦叵＿レ得也。衆生迷悟。亦復如＿レ是。心性本如。性具＿二恆沙勝德＿一。但由＿二無始無明熏習力＿一故。諸識轉生＿二能所取＿一。執＿レ我執＿レ法。由＿二二執＿一故生＿二二重障＿一。由＿二二障＿一故起＿二無量生死過患＿一。麤者【一頁下段】名＿二分段生死＿一。細者名＿二變易生死＿一。麤細雖＿レ殊竝是妄陰也。妄陰生時。過＿二於恆沙＿一勝德悉不＿二顯現＿一。有＿レ時宿善開發。聞＿二最清淨法界等流正法＿一。如理作意。如說修行則。或漸或頓。袪＿二二執＿一。斷＿二二障＿一。出＿二過二死＿一。成＿二三菩提＿一。無量三昧智慧神通總持恆沙德用。悉皆現成。喻況可＿レ知。何曰＿二最清淨法界等流正法敎＿一。謂如來所證眞如。名爲＿二最清淨法界＿一。凡如來所說八萬法蘊。悉是眞如所流法。曼荼羅稱性之智印。能符＿二契於三法印一實相印＿一。是名＿二正法敎＿一。　三法印者。謂諸行無常印。諸法無我印。涅槃寂静印　也。阿含等三藏。以＿二此三印＿一驗＿二知邪正＿一。合＿二是三印＿一以　爲＿二正法＿一。不＿レ合＿二此印＿一以爲＿二邪說＿一。猶如＿二世之印璽＿一。以辨＿二　物眞贋＿一也。一實相印。乃第一義諦方等大乘。以＿レ是爲＿レ　印。具如＿二智論明＿一。又隨＿二順於四諦二諦三諦一實諦＿一。是名＿二正法敎＿一。　四諦如＿二阿含說＿一。二諦如＿二嘉祥二諦章。慈恩法苑二諦　章。妙玄等明＿一。三諦一實諦如＿二台敎悉＿一。

現代語訳

【右頁：本朝諸宗要集巻五の最終頁】【上段】破法偏とは、三観をもって三惑を破ることを言う。三観一心であり、破れない惑はない。故に経に「その疾きこと風の如し」と云う。五識通塞とは、苦集十二因縁、六蔽塵沙無明を塞とし、道滅滅因縁の智、六度一心三観を通とする。もし通ずれば護る必要があり、塞があれば破る必要がある。通において塞を起こし、能破が所破の如く、節々に検校することを識通塞と名づける。経に「安置丹枕」と云うのは、車外の枕を謂う。六道品調適とは、無作道品を一一調停し、宜しきに随って入ることである。経に「大白牛有り」等と云うのは、已上が中根である。七対治助開とは、もし正道に障りが多く、円理が開かれなければ、事助を修める必要がある。謂ゆる五停心及び六度等である。経に「又多く僕従」と云うのは、此れより下を下根とする。八知位次とは、修行の人が増上慢を免れる故である。九能安忍とは、逆順において安然として動ぜず、五品を策進して六根に入ることである。十無法愛とは、十信相似の道に著することなく、初住真実の理に入る必要があることを謂う。経に「是の宝乗に乗じて四方に游ぶ」とは、四十位に游ぶことを謂い、直ちに道場に至るとは、妙覚位を謂う。謹んで台教広本を案ずるに、五時八教をもって、本朝諸宗を抄録し、略してこの如く知る。もしこれを委しく明かそうとするならば、請う法華玄義十巻を看よ。十方三世諸仏の説法儀式を委しく判ずること、明鏡の如く、及び浄名玄義中四巻のように。全く教相を判ずる。これより下、略して諸家判教儀式を明かすのみ。時に宝永二年乙酉暦初秋、洛陽において集めた砌、京師の薬林、道昧妙味が、【下段】ともに食を分かち合って施し、また筆墨等も与えた。　　嗚呼、筆を擱かんと欲するに臨み、頌を得てさらに書す。絶待天真一家に在り、因って知る念海浩として涯無し。区々たる宗門終に究むるが如し。不二の教観豈に一ならざらんや。智は是れ十乗、情は十境。空を不空と為し、假を非假とす。もし人深く妙中の意に達せば、何ぞ寂照の光華に昇るを怪しまん。本朝諸宗要集巻五　終【一頁上段】顕揚正法復古集第一　　　　　　　　　　　長泉律院苾芻道光普寂撰正法の教に依って、理教の大綱を提げ掲げんとして、二門を開く。一つは顕理分教門、二つは破邪矯弊門である。初めの顕理分教門とは、これもまた二つに分かれる。初めは顕理、後は分教である。初めの顕理とは、そもそも教が機に被るのは、ちょうど薬が病に応ずるが如くである。譬えば、張良の智、孟賁の勇、曹子建の才、淳于髠の弁を兼ね備えた一人の壮士がいるとしよう。四大が乖き損なうことによって沈痾に罹り、顔色は憔悴し、形容は枯槁し、気力は困乏し、神識は昏慌となる。時に寒く時に熱し、眼は暈み耳は鳴り、歯は焦げ舌は縮み、飲食は下らず、便利は通じない。或いは癲狂搐搦し、譫言妄語し、四肢は痿れて、臥起に人に仮らねばならない。この時において、平生有していた顔色気力、智勇才弁は一つも得ることができない。たまたま良医がいて、脈を診じ病を察し、妙に治方を施し、薬病が相応し、保調怠らなければ、病は漸く平癒し、顔色気力等は皆本に復する。この時において、病中に有していた過患は、一つもまた得難いものである。衆生の迷悟もまたこれと同様である。心性は本来如であり、性に恒沙の勝徳を具えている。ただし無始の無明熏習力によって、諸識が能所取を転生し、我を執し法を執する。二執によって二重の障を生じ、二障によって無量の生死過患を起こす。粗いものを【一頁下段】分段生死と名づけ、細かいものを変易生死と名づける。粗細は異なるが、ともにこれは妄陰である。妄陰が生じる時、恒沙を過ぎるほどの勝徳は悉く顕現しない。時に宿善が開発し、最清浄法界等流正法を聞き、如理作意し、説の如く修行すれば、或いは漸次に或いは頓に、二執を袪り、二障を断ち、二死を出過し、三菩提を成就する。無量の三昧智慧神通総持恒沙の徳用が、悉く皆現成する。譬喩によって知ることができる。何を最清浄法界等流正法教と言うのか。如来が証した真如を最清浄法界と名づける。凡そ如来が説いた八万法蘊は、悉くこれ真如所流の法である。曼荼羅の称性の智印であり、三法印一実相印に符契することができる。これを正法教と名づける。三法印とは、諸行無常印、諸法無我印、涅槃寂静印である。阿含等の三蔵は、この三印をもって邪正を験知し、この三印に合するものを正法とし、この印に合しないものを邪説とする。ちょうど世の印璽のように、物の真贋を弁ずるのと同様である。一実相印は、乃ち第一義諦方等大乗であり、これを印とする。詳しくは智論の明かすところの如くである。また四諦二諦三諦一実諦に随順するものを、正法教と名づける。四諦は阿含の説の如く、二諦は嘉祥の二諦章、慈恩の法苑二諦章、妙玄等の明かすところの如く、三諦一実諦は台教の説く如くである。

英語訳

【Right Page: Final page of Honchō Shoshū Yōshū Volume Five】【Upper Section】 The aspect of breaking dharmas means using the three contemplations to break the three delusions. The three contemplations are unified in one mind, and there is no delusion that cannot be broken. Therefore, the sutra says, "Its swiftness is like wind." The five consciousnesses' penetration and obstruction refer to suffering, accumulation, the twelve causes and conditions, the six coverings, and dust-like ignorance as obstructions, while the path of extinction that extinguishes causes and conditions, the six perfections, unified mind, and three contemplations serve as penetration. If there is penetration, it must be protected; if there is obstruction, it must be broken. Creating obstruction within penetration, where the ability to break is like what is broken, examining section by section - this is called "understanding penetration and obstruction." The sutra says "placing a cinnabar pillow" refers to a pillow outside the cart. The harmonious adjustment of the six paths refers to the unconditioned path factors, each properly adjusted and entered according to what is appropriate. The sutra's reference to "having a great white ox" etc. refers to those of middle capacity mentioned above. The seventh, counteracting aids to opening, means that if the correct path has many obstacles and the perfect principle does not open, one must cultivate auxiliary practices - namely the five methods for calming the mind and the six perfections, etc. The sutra's reference to "also many servants" considers those below this as having lesser capacity. The eighth, knowing the stages and ranks, is so that practitioners avoid conceit of superiority. The ninth, the ability to patiently endure, means remaining calm and unmoved in adverse and favorable circumstances, encouraging progress through the five grades to enter the six roots. The tenth, non-attachment to dharmas, means not being attached to the similar path of the ten faiths, but needing to enter the true principle of the first stage of dwelling. The sutra says, "Riding this precious vehicle, traveling in the four directions" refers to traveling through the forty stages, "proceeding directly to the place of enlightenment" refers to the stage of wonderful enlightenment. Respectfully examining the comprehensive texts of the Tiantai school, using the five periods and eight teachings to excerpt and record the various schools of our country, we briefly understand it thus. If one wishes to clarify this in detail, please examine the ten volumes of the Lotus Sutra's Profound Meaning, which thoroughly judges the ceremonial forms of dharma teaching by all Buddhas of the ten directions and three times, clear as a bright mirror, and the four volumes of the Profound Meaning of the Vimalakīrti Sutra. They completely judge the aspects of teaching. From this point onward, we merely briefly clarify the ceremonial forms of doctrinal classification by various schools. At the time of Hōei 2, year of the wood rooster, early autumn, when collected in Rakuyō, Yakurin of the capital, Dōmai Myōmi, 【Lower Section】 together shared and distributed food, and also provided brush and ink. Alas, as I am about to lay down my brush, I obtain verses and write once more: The absolute and naturally true exists within one school; thereby I know the ocean of thoughts is vast and boundless. The various sectarian gates ultimately seem to be fathomed. How could the non-dual teaching and contemplation not be unified? Wisdom is the ten vehicles, emotion is the ten realms. Taking emptiness as non-emptiness, provisional as non-provisional. If one deeply comprehends the meaning within the wonderful middle, why wonder that silent illumination ascends to brilliant splendor? Honchō Shoshū Yōshū Volume Five - End 【First Page Upper Section】 Manifest the Correct Dharma and Restore Antiquity Collection, First Volume 　　　　　　　　　　　Composed by Bhikṣu Dōkō Fujaku of Chōsen Ritsu-in Intending to rely on the correct dharma teaching to raise and reveal the great outline of principle and teaching, I establish two gates: first, the gate of manifesting principle and distinguishing teaching; second, the gate of breaking heterodoxy and correcting abuses. The first gate of manifesting principle and distinguishing teaching is also divided into two: first manifesting principle, then distinguishing teaching. First, manifesting principle: The application of teaching to spiritual capacity is like medicine responding to illness. For example, suppose there were a strong man who possessed the combined wisdom of Zhang Liang, the courage of Meng Ben, the talent of Cao Zijian, and the eloquence of Chunyu Kun. Due to the four great elements becoming discordant and damaged, he contracts a severe chronic illness. His complexion becomes haggard, his form withered, his vital energy exhausted, his consciousness confused. Sometimes cold, sometimes hot, his eyes dizzy, his ears ringing, his teeth parched, his tongue contracted, food will not go down, elimination blocked. Sometimes delirious and convulsing, speaking nonsense, his four limbs paralyzed, unable to lie down or rise without assistance. At such a time, all the complexion, vital energy, wisdom, courage, talent, and eloquence he possessed in normal life become completely unavailable. If by chance there is a skilled physician who diagnoses the pulse, examines the illness, skillfully applies therapeutic methods, with medicine matching the disease, maintaining careful regulation without negligence, the illness gradually heals completely, and complexion, vital energy, etc. all return to their original state. At such a time, all the afflictions present during illness also become unavailable. The delusion and enlightenment of sentient beings is also like this. Mind-nature is originally thusness, inherently possessing the excellent virtues of the Ganges' sands. But due to the power of beginningless ignorance's permeation and habituation, the various consciousnesses generate subject-object grasping, clinging to self and clinging to phenomena. From the two attachments arise the two kinds of obstructions. From the two obstructions arise countless afflictions of birth and death. The coarse ones 【First Page Lower Section】 are called birth and death with remainder, the subtle ones are called birth and death without remainder. Though coarse and subtle differ, both are false aggregates. When false aggregates arise, excellent virtues exceeding the Ganges' sands all fail to manifest. Sometimes when past good karma unfolds and one hears the correct dharma that flows from the most pure dharma realm, practicing proper mental attention and cultivation according to the teaching, then either gradually or suddenly, one eliminates the two attachments, severs the two obstructions, transcends the two deaths, and achieves the three kinds of bodhi. Countless samādhis, wisdom, spiritual powers, dhāraṇīs, and beneficial functions like the Ganges' sands all become manifest and accomplished. This can be understood through analogy. What is meant by "the correct dharma teaching that flows from the most pure dharma realm"? The true suchness realized by the Tathāgata is called the most pure dharma realm. All the 84,000 dharma collections taught by the Tathāgata are entirely dharmas flowing from true suchness - maṇḍala wisdom-seals that accord with the nature and can correspond with the three dharma-seals and the one reality-seal. This is called the correct dharma teaching. The three dharma-seals are: the seal of impermanence of all conditioned phenomena, the seal of non-self of all phenomena, and the seal of the tranquility of nirvana. The Āgama and other Tripiṭaka use these three seals to verify and distinguish orthodox from heterodox. What conforms to these three seals is considered correct dharma; what does not conform to these seals is considered heterodox teaching. This is like worldly official seals that distinguish authentic from counterfeit goods. The one reality-seal is the ultimate truth of Vaipulya Mahāyāna, which uses this as its seal, as detailed in the Treatise on Great Perfection of Wisdom. Also, what accords with the four truths, two truths, three truths, and one reality-truth is called the correct dharma teaching. The four truths are as explained in the Āgama; the two truths are as clarified in Jizang's Chapter on Two Truths, Cien's Dharma Garden Chapter on Two Truths, the Profound Meaning, etc.; the three truths and one reality-truth are as taught entirely in the Tiantai school.