一　顕揚正法復古集二巻 - 翻刻

翻刻

【十八頁上段】
答。探玄記。五敎章等判＿二釋乘敎＿一。文義彰灼。猶如＿二日星＿一。而
清凉觀師稍設＿二異義＿一。不＿三全循＿二 三祖之榘彠＿一。乘敎徽猷於＿レ
是變態。自＿レ爾以來展轉駕說。轉喪＿二其眞＿一。猶如＿二金變成＿一＿レ
鍮矣。邇有＿二 一講者＿一。奮撝將＿下匡＿二凉密等之弊＿一。以復＿中 三祖之
眞＿上。其說已僻謬交生＿二疣贅＿一。乘綱記爲＿レ此壞亂。遂乃使＿下學＿レ
敎者。駸駸焉陷＿中于妄浮＿二慕一乘＿一輘＿二轢諸乘＿一。夸＿二耀贋圓＿一蔑＿二
棄權小＿一之邪阬＿上矣。宛如＿三甘露變成＿二毒藥＿一也。豈可＿レ不＿二洪
歎＿一乎哉。《割書：寂》雖＿二不似＿一。深慨＿二此頽風＿一。探玄發揮鈔懸敍中。乘
敎二門竝出＿二敎理＿一。以辨＿二其朱紫＿一。今不＿二復贅＿一焉。五修入
法界者。夫法界者。即如來藏眞如。是諸法所依性。緣起
本際。一切聖法＿レ以是爲＿レ因。故名爲＿二法界＿一。所入法界開爲＿二
五門＿一。一有爲法界。二無爲法界。三亦有爲亦無爲法界。
四非有爲非無爲法界。五無障礙法界。初有爲法界有＿レ
二。一本識能持＿二諸法種子＿一。名爲＿二法界＿一。如＿三論云＿二無始時來
界＿一。二三世諸法差別邊際。名爲＿二法界＿一。二無爲法界亦二。 一
性淨門。《割書：云云》。二離垢門云云。三亦有爲亦無爲。亦二。一隨
相門。謂蘊處界中意所緣境。名爲＿二法界＿一。二無礙門。謂一

【十八頁下段】
心法界具含＿二 二門＿一 一眞如門。二生滅門。二門無礙故。名
爲＿二亦有爲亦無爲法界＿一。四非有爲非無爲法界。亦二。一
形奪門。云云。二無寄門。云云。五無障礙法界。亦二。一
普攝門。云云。二圓融門。云云。能入法界亦有＿二 五門＿一。一
淨信。二正解。三修行。四證得。五圓滿。此五望＿二前所入
五門＿一有＿レ 二。一隨一能入通＿二 五所入＿一。隨一所入遍＿二 五能入＿一。
二此五能入。如＿レ次入＿二 五所入＿一。所入亦有＿二 五重＿一。一法法界
二人法界。三人法俱融法界。四人法俱泯法界。五無障
礙法界。初中有＿レ 十。事理境行體用順逆敎義。此十同一
緣起無礙鎔融。次人法界亦有＿二 十門＿一。謂人天男女道俗佛
菩薩外道諸神。表＿二顯緣起＿一。俱融俱泯。無礙如理思＿レ之。能
入法界亦有＿二 五重＿一。一身。二智。三俱。四泯。五圓。準＿レ 上可＿レ
知。所入法界。乃如來師子奮迅三昧所現法界。在＿レ因焉
則。名爲＿二普賢＿一。能入法界是文殊門。然能入對＿二果法界＿一。以
顯＿二頓入＿一。對＿二因法界＿一。以彰＿二漸入＿一。漸頓圓融。是別敎門果
分法界。漸頓差別則。頓入乃別敎門因分法界。漸入乃
同敎門諸乘法界也。於虖妙矣哉。華嚴法界十地曼荼羅。

【十九頁上段】
此中具＿二足世間出世間出出世間一切善法＿一。約＿レ敎焉則。下
從＿二 一句一偈＿一。乃至＿二無盡大敎海＿一。約＿二解行＿一則。始自＿二少慧
微善＿一。乃至＿二無盡無餘福智願行＿一。莫＿レ有＿レ不＿下從＿二此華嚴法界＿一
流出。而還＿中歸於此華嚴法界海＿上也。所以者何。此十地曼
荼羅。即能入所入五種法界故。初二三地道。相＿二當有爲法
界＿一。人天乘善從＿レ是等流。四五六地道。相＿二當無爲法界＿一。二
乘善法從＿レ是等流。第七地道。相＿二當亦有爲亦無爲法界＿一。
菩薩三賢之道從＿レ是等流。第八地入心玄寂無寄。猶如＿二
大夢覺＿一。是即當＿二非有爲非無爲法界＿一。八地住心已去。乃
至佛果。一乘出出世上上法。是名＿二無障礙法界＿一。是故能
入法界自有＿二 二門＿一。若別敎門。則盡法界無盡無盡信解行。
鎔融無礎。如＿二空中畫＿一。但是普賢眼所＿レ感而已。若同敎門。
則開＿二覺七地已還一切有情＿一。普門應機。一乘二乘三乘五
乘乃至無量乘。所攝信解行證。悉是能入法界也。然別敎
門能入法界有＿二 三階差＿一。謂見聞解行證入。所謂見聞位。乃
須彌山世界等。有情所入分齊。所謂解行位。乃世界性
已上。自淨寶網轉輪王等。大補特迦羅所入分齊。所謂證

【十九頁下段】
入位。乃蓮華藏世界普賢眼大菩薩。因位窮滿分齊。所謂
圓明具德因陀羅微細等。是過＿二大白法界＿一已去。色心自
在位冲玄之密境。證入位則證＿二入之＿一。解行位則解＿二行之＿一。
見聞位則仰＿二信之＿一是故解行位。尚假＿二正修助修＿一進＿二趣是
道＿一。何況於＿二見聞位＿一乎。凡閻浮悠悠凡夫。率見聞位。於＿レ
中若最上機。直觀＿二法界因陀羅＿一。在泯無礙。若中下機。或
積＿二聚事善＿一。或籍＿二 二空唯識息妄修眞＿一。爲＿二之方便＿一。以助＿二正
修＿一。例如＿三台三種止觀有＿二漸頓修＿一。其漸修者。會＿二取權小＿一以
助＿二正修＿一。固所＿レ無＿レ論也。雖＿二頓修者＿一。不＿レ可＿レ無＿下以＿二事善或二
空唯識唯心等＿一。爲＿二助修＿一之義＿上。所以者何。事善或二空三
性等。即是十玄緣起法界因陀羅之基礎也。根抵也。一乘
樓觀由＿レ是建立。性起樹藏由＿レ是敷榮。寶王如來由＿レ是出
現。華藏世界由＿レ是莊嚴。所以圓修人。亦乃籍＿レ是以爲＿二助
修＿一。但以＿二圓信解＿一爲＿二之帥＿一。故不＿レ同＿二權修＿一也。如＿三 五敎章中
卷明＿二義分齊＿一。初明＿二 三性同異＿一。次明＿二 六義因緣＿一已而。後明＿二
十玄六相＿一。是乃三性法門。遮＿二計所執＿一則。依圓離言性相
顯現。然依他緣起。於＿二阿賴耶＿一而建立焉則。性相隔別。於＿二

現代語訳

【十八頁上段】
答。探玄記、五教章等は乗教を判釈して、文義が彰らかに灼然として、まるで日星のようである。しかし清涼観師は稍々異義を設け、全く三祖の規則に従わなかった。乗教の微妙な要義はここにおいて変態した。それ以来展転して駕説し、転々その真を喪失した。まるで金が鍮石に変成したようである。近頃ある講者がいて、奮い立って清涼・圭峰等の弊害を匡正し、以って三祖の真を復興しようとした。その説は既に僻謬で疣贅が交錯して生じている。乗綱記はこのために壊乱した。遂に教を学ぶ者をして、駸駸として妄りに一乗を浮慕し諸乗を輘轢し、贋円を夸耀し権小を蔑棄する邪坑に陥らせるに至った。宛も甘露が毒薬に変成したようである。どうして洪歎しないではいられようか。寂は似つかわしくないとはいえ、深くこの頽風を慨いて、探玄発揮鈔懸叙中において、乗教二門を並べて教理を出し、以ってその朱紫を弁じた。今復た贅言しない。

五に法界修入とは、夫れ法界とは、即ち如来蔵真如であり、これは諸法の所依性であり、縁起の本際である。一切聖法はこれを因とするが故に、法界と名づく。所入法界を開いて五門とする。一に有為法界、二に無為法界、三に亦有為亦無為法界、四に非有為非無為法界、五に無障礙法界である。

初めの有為法界に二つある。一に本識が能く諸法種子を持し、法界と名づく。論に「無始時来界」と云うが如し。二に三世諸法の差別辺際を、法界と名づく。二の無為法界も亦た二つ。一に性浄門（云云）、二に離垢門（云云）。三の亦有為亦無為も、亦た二つ。一に随相門。謂く蘊処界中の意所縁境を、法界と名づく。二に無礙門。謂く一

【十八頁下段】
心法界は具に二門を含む。一に真如門、二に生滅門。二門無礙なるが故に、亦有為亦無為法界と名づく。四の非有為非無為法界も、亦た二つ。一に形奪門（云云）、二に無寄門（云云）。五の無障礙法界も、亦た二つ。一に普摂門（云云）、二に円融門（云云）。

能入法界も亦た五門がある。一に浄信、二に正解、三に修行、四に証得、五に円満。この五つは前の所入五門に望んで二つがある。一に随一能入が五所入に通じ、随一所入が五能入に遍する。二にこの五能入が、次の如く五所入に入る。所入にも亦た五重がある。一に法法界、二に人法界、三に人法倶融法界、四に人法倶泯法界、五に無障礙法界。初中に十がある。事理境行体用順逆教義。この十は同一縁起無礙鎔融である。次の人法界にも亦た十門がある。謂く人天男女道俗仏菩薩外道諸神。縁起を表顕す。倶融倶泯、無礙なり。理に如いて之を思うべし。能入法界にも亦た五重がある。一に身、二に智、三に倶、四に泯、五に円。上に準じて知るべし。

所入法界は、乃ち如来師子奮迅三昧の所現法界である。因に在ってはすなわち普賢と名づく。能入法界はこれ文殊門である。然して能入は果法界に対して以って頓入を顕し、因法界に対して以って漸入を彰す。漸頓円融は、これ別教門果分法界である。漸頓差別すれば、頓入は乃ち別教門因分法界、漸入は乃ち同教門諸乗法界である。於戯妙なるかな、華厳法界十地曼荼羅は。

【十九頁上段】
この中に世間出世間出出世間一切善法を具足する。教に約すれば、下は一句一偈より、乃至無尽大教海に至る。解行に約すれば、始めは少慧微善より、乃至無尽無余福智願行に至る。この華厳法界より流出して、還ってこの華厳法界海に帰しないものはない。所以は何か。この十地曼荼羅は、即ち能入所入五種法界であるからである。

初二三地道は、有為法界に相当し、人天乗善はこれより等流する。四五六地道は、無為法界に相当し、二乗善法はこれより等流する。第七地道は、亦有為亦無為法界に相当し、菩薩三賢の道はこれより等流する。第八地入心玄寂無寄にして、まるで大夢より覚めるが如し。これは即ち非有為非無為法界に当たる。八地住心已去、乃至仏果、一乗出出世上上法、これを無障礙法界と名づく。

是故に能入法界は自ら二門がある。もし別教門であれば、則ち尽法界無尽無尽信解行、鎔融無礎にして、空中に画くが如し。但だこれ普賢眼の感ずる所であるのみ。もし同教門であれば、則ち七地已還一切有情を開覚し、普門応機、一乗二乗三乗五乗乃至無量乗の摂する所の信解行証、悉くこれ能入法界である。

然して別教門能入法界には三階差がある。謂く見聞、解行、証入。所謂見聞位は、乃ち須弥山世界等、有情の所入分斉である。所謂解行位は、乃ち世界性已上、自浄宝網転輪王等、大補特迦羅の所入分斉である。所謂証

【十九頁下段】
入位は、乃ち蓮華蔵世界普賢眼大菩薩、因位窮満分斉である。所謂円明具徳因陀羅微細等は、これ大白法界を過ぎて已去、色心自在位沖玄の密境である。証入位は則ちこれを証入し、解行位は則ちこれを解行し、見聞位は則ちこれを仰信するのである。

是故に解行位は、尚お正修助修を仮りてこの道に進趣す。何況や見聞位においてをや。凡そ閻浮の悠悠たる凡夫は、大抵見聞位である。中において若し最上機であれば、直ちに法界因陀羅を観じて、泯無礙に在る。若し中下機であれば、或いは事善を積聚し、或いは二空唯識息妄修真を籍りて、これを方便と為し、以って正修を助く。例えば台家の三種止観に漸頓修があるが如し。その漸修は、権小を会取して以って正修を助くるは、固より論無きところである。頓修といえども、事善或いは二空唯識唯心等を以って、助修とする義が無いことはあり得ない。所以は何か。事善或いは二空三性等は、即ちこれ十玄縁起法界因陀羅の基礎であり、根抵である。一乗楼観はこれによって建立し、性起樹蔵はこれによって敷栄し、宝王如来はこれによって出現し、華蔵世界はこれによって荘厳する。所以に円修の人も、亦た乃ちこれを籍りて以って助修とするのである。但だ円信解を以ってこれが帥とするが故に、権修と同じではないのである。

五教章中巻に義分斉を明かすが如し。初めに三性同異を明かし、次に六義因縁を明かして已って、後に十玄六相を明かす。これは乃ち三性法門にして、計所執を遮すれば、依円離言性相顕現す。然して依他縁起、阿頼耶において建立すれば、性相隔別す。

英語訳

【Eighteenth Page Upper Section】
Answer: The Tanxuan Ji (Record of Exploring the Mysteries), Five Teachings Chapter, etc., analyze and interpret the vehicle teachings with clear and brilliant textual meaning, like the sun and stars. However, Master Chengguan of Qingliang somewhat established different doctrines and did not completely follow the standards of the three patriarchs. The subtle principles of vehicle teachings thus underwent transformation. From then on, through successive transmission and exposition, the truth was gradually lost. It was like gold being transformed into brass. Recently there was a lecturer who arose with determination to correct the errors of Qingliang, Guifeng and others, and restore the truth of the three patriarchs. His teachings had already become perverted with errors and excrescences growing together. The Vehicle Outline Record was disrupted by this. Consequently, those who study the teachings gradually fell into the evil pit of falsely admiring the one vehicle while trampling on all other vehicles, boasting of false roundness while despising and abandoning the provisional and lesser teachings. It was like ambrosia being transformed into poison. How can one not deeply lament this? Although Jaku (the author) is unworthy, he deeply grieves over this declining trend. In the preface to the Tanxuan Fahui Chao, he presented both vehicle and teaching gates alongside doctrinal principles to distinguish between right and wrong. I will not repeat this redundantly now.

Fifth, cultivating entry into the dharma realm: The dharma realm is the tathāgatagarbha suchness, which is the dependent nature of all dharmas and the original foundation of dependent origination. All noble dharmas take this as their cause, hence it is called the dharma realm. The entered dharma realm is divided into five gates: first, conditioned dharma realm; second, unconditioned dharma realm; third, both conditioned and unconditioned dharma realm; fourth, neither conditioned nor unconditioned dharma realm; fifth, unobstructed dharma realm.

The first, conditioned dharma realm, has two aspects: first, the original consciousness that can hold the seeds of all dharmas, called the dharma realm, as the treatise says "the realm from beginningless time"; second, the differentiating boundaries of all dharmas of the three times, called the dharma realm. The second, unconditioned dharma realm, also has two: first, the gate of natural purity (etc.); second, the gate of freedom from defilement (etc.). The third, both conditioned and unconditioned, also has two: first, the gate following characteristics, meaning the objects of mental consciousness among the aggregates, sense fields, and elements, called the dharma realm; second, the unobstructed gate, meaning the one

【Eighteenth Page Lower Section】
mind dharma realm completely contains two gates: first, the suchness gate; second, the birth-and-death gate. Because the two gates are unobstructed, it is called the both conditioned and unconditioned dharma realm. The fourth, neither conditioned nor unconditioned dharma realm, also has two: first, the gate of mutual negation (etc.); second, the gate without dependence (etc.). The fifth, unobstructed dharma realm, also has two: first, the gate of universal inclusion (etc.); second, the gate of perfect fusion (etc.).

The entering dharma realm also has five gates: first, pure faith; second, correct understanding; third, cultivation; fourth, realization; fifth, perfection. These five, in relation to the previous five entered gates, have two aspects: first, any one entering gate penetrates the five entered gates, and any one entered gate pervades the five entering gates; second, these five entering gates enter the five entered gates in sequence. The entered gates also have five levels: first, dharma dharma realm; second, person dharma realm; third, person-dharma mutually fused dharma realm; fourth, person-dharma mutually transcended dharma realm; fifth, unobstructed dharma realm. The first contains ten: phenomena-principle, object-practice, essence-function, accordance-opposition, teaching-meaning. These ten share the same dependent origination in unobstructed fusion. The next person dharma realm also has ten gates: humans, devas, men, women, religious and lay persons, buddhas, bodhisattvas, heretics, and various spirits, expressing dependent origination. Mutually fused and mutually transcended, unobstructed - contemplate this in accordance with principle. The entering dharma realm also has five levels: first, body; second, wisdom; third, both; fourth, transcendence; fifth, perfection. This can be understood according to the above.

The entered dharma realm is the dharma realm manifested by the Tathāgata's Lion's Vigorous Samādhi. When on the causal stage, it is called Samantabhadra. The entering dharma realm is the Mañjuśrī gate. However, the entering, in relation to the fruition dharma realm, reveals sudden entry; in relation to the causal dharma realm, it manifests gradual entry. The perfect fusion of gradual and sudden is the fruition aspect dharma realm of the separate teaching gate. When gradual and sudden are differentiated, sudden entry is the causal aspect dharma realm of the separate teaching gate; gradual entry is the various vehicle dharma realms of the shared teaching gate. How wonderful indeed is the Huayan dharma realm ten-ground maṇḍala!

【Nineteenth Page Upper Section】
Within this are complete all wholesome dharmas of the mundane, supramundane, and supreme supramundane. Speaking in terms of teachings, from a single phrase or verse below to the inexhaustible great ocean of teachings above. Speaking in terms of understanding and practice, from initial minor wisdom and slight goodness to inexhaustible and unlimited merit, wisdom, vows and practices. Nothing fails to flow out from this Huayan dharma realm and return to this Huayan dharma realm ocean. Why is this so? Because this ten-ground maṇḍala is precisely the five types of entering and entered dharma realms.

The paths of the first, second, and third grounds correspond to the conditioned dharma realm, and the wholesome practices of human and deva vehicles flow equally from this. The paths of the fourth, fifth, and sixth grounds correspond to the unconditioned dharma realm, and the wholesome dharmas of the two vehicles flow equally from this. The path of the seventh ground corresponds to the both conditioned and unconditioned dharma realm, and the path of the three worthy stages of bodhisattvas flows equally from this. The entering mind of the eighth ground is mysteriously quiescent and without dependence, like awakening from a great dream. This corresponds to the neither conditioned nor unconditioned dharma realm. From the dwelling mind of the eighth ground onward to buddhahood, the supreme supramundane dharmas of the one vehicle are called the unobstructed dharma realm.

Therefore the entering dharma realm naturally has two gates. If it is the separate teaching gate, then the inexhaustible, inexhaustible faith, understanding and practice throughout the dharma realm are fused without foundation, like drawing in empty space - it is merely what the eye of Samantabhadra perceives. If it is the shared teaching gate, then it awakens all sentient beings of the seventh ground and below through universal gates responding to faculties. The faith, understanding, practice and realization embraced by one vehicle, two vehicles, three vehicles, five vehicles up to innumerable vehicles are all the entering dharma realm.

However, the entering dharma realm of the separate teaching gate has three levels of difference: seeing-hearing, understanding-practice, and realization-entry. The so-called seeing-hearing stage is the scope entered by sentient beings of Mt. Sumeru worlds, etc. The so-called understanding-practice stage is the scope entered by great beings such as the Pure Jewel Net Wheel-Turning Kings of world-systems and above. The so-called realization

【Nineteenth Page Lower Section】
entry stage is the scope of great bodhisattvas with Samantabhadra's eye in the Lotus Treasury World, where the causal stage reaches complete fullness. The so-called perfect luminosity with complete virtues, Indra's subtlety, etc., transcends the great white dharma realm and beyond - these are the mysterious secret realms of the stage where form and mind are liberated, profound and mysterious. The realization-entry stage realizes and enters it; the understanding-practice stage understands and practices it; the seeing-hearing stage looks up and has faith in it.

Therefore, the understanding-practice stage still relies on principal cultivation and auxiliary cultivation to advance toward this path. How much more so for the seeing-hearing stage! Generally, the leisurely ordinary beings of Jambudvīpa are mostly at the seeing-hearing stage. Among them, if they are of the highest capacity, they directly contemplate the dharma realm Indra, dwelling in transcendent non-obstruction. If they are of middle or lower capacity, they either accumulate phenomenal good deeds or rely on the two emptinesses, consciousness-only, cessation of delusion and cultivation of truth as expedient means to assist the principal cultivation. This is like the Tiantai school's three types of śamatha-vipaśyanā having gradual and sudden cultivation. For gradual cultivation, gathering provisional and lesser teachings to assist principal cultivation is naturally beyond question. Even for sudden cultivation, one cannot lack the significance of using phenomenal good deeds or the two emptinesses, consciousness-only, mind-only, etc., as auxiliary cultivation. Why is this so? Phenomenal good deeds or the two emptinesses and three natures, etc., are precisely the foundation and root of the ten mysterious dependent origination dharma realm Indra. The one vehicle tower and pavilion is established by this; the nature-arising tree treasury flourishes by this; the jewel king Tathāgata appears by this; the Flower Treasury World is adorned by this. Therefore, those who practice perfect cultivation also rely on this as auxiliary cultivation. However, because they take perfect faith and understanding as their commander, they are not the same as provisional cultivation.

As clarified in the middle volume of the Five Teachings Chapter regarding the scope of meaning: first clarifying the similarities and differences of the three natures, next clarifying the six-meaning dependent origination, and then clarifying the ten mysteries and six characteristics. This is the dharma gate of the three natures - when the imputed nature is blocked, the dependent and perfected natures' characteristics beyond speech are manifested. However, when other-dependent dependent origination is established in the ālayavijñāna, nature and characteristics are separated.