一　顕揚正法復古集二巻 - 翻刻

翻刻

【二十二頁上段】
五妙。乃從＿レ果起＿レ應之妙用也。而權因權果。乃地住已前
之方便。實因實果。乃地住所證之中道。實乃妙法蓮華之
中臺。權乃妙法蓮華之華葉也。當＿レ知權實麤妙。總是性
海之智印。而無＿レ有＿レ不＿下開＿二發三因佛性＿一。成＿二就四十二賢聖
道＿一。會＿二歸於三德秘藏＿一之妙法＿上也。大日經疏云。今此中妙
法蓮華曼茶羅義。毘盧遮那本地常心。即是蓮華具體。四
佛四菩薩。醍醐果海。如＿二衆寶俱成＿一。十世界微塵金剛密
慧差別智印。猶如＿二鬚蘂＿一。十世界微塵數大悲萬行波羅密
門。猶如＿二華藏＿一。三乘六道無量應身。猶如＿二根莖條葉發暉
相間＿一。以＿二如＿レ是衆德周備＿一故名＿二曼荼羅＿一。又云。內心妙白蓮
者。此是衆生本心。妙法芬陀利華。秘密標幟。華臺八葉。
圓滿均等。如＿二正開數之形＿一。此蓮華臺。是實相自然智慧
蓮華葉。是大悲方便也。正以＿二此藏＿一。爲＿二大悲胎藏曼荼羅
之體＿一。其餘三重。是從＿二此自性功德＿一流＿二出諸善知識＿一。入＿二
法界＿一耳。又第九。《割書：云云》。此文與＿下妙玄第七釋＿二蓮華＿一之釋。及
三部處處之旨＿上。脗淶如＿レ合＿二符節＿一也。於乎奇哉。智者師在＿二
于密敎未傳之前＿一。而其說往往符＿二契於秘密曼荼羅之理

【二十二頁下段】
趣＿一矣。蓋乃由＿下大蘇妙悟親證乎。此經乃無量義處三昧
所現之曼荼文字。即非文字。非文字。即文字靈山一會
儼然未散＿上也。
　妙法蓮華經者。秘中之秘。深中之深。不＿レ可＿下以＿二情謂＿一
　而圖度＿上也。後代傳持如＿レ文。取＿レ義者。費＿二慮於糟粕之間＿一。
　鼓＿二舌於戲論之域＿一。智者之道爲＿レ此減＿レ彩。悲夫。
三開解者。謂妙玄明＿二本迹十妙＿一。是乃開解之洪範也。迹
門十妙。乃三乘以轉＿二 三道＿一。而成＿二 三德＿一之宗猷。三乘者。
謂眞乘軌。觀照軌。資成軌也。境智行三妙。即是三乘也。
三道者。謂惑業苦。是即六道生死因緣果也。三乘有＿レ 二。
謂方便乘。正乘。所謂方便乘。乃聲聞緣覺菩薩乘。所謂
正乘者。佛乘也。聲聞緣覺是人空智。菩薩乘乃法空。及
從空出假之道。正乘即中道第一義諦也。惑業苦心生處。
六道現前。名爲＿二 六凡＿一。惑業苦心滅處。諸乘顯現。名爲＿二 四
聖＿一。六凡四聖束名＿二 十界＿一。如＿レ是十界。但是一心回轉而已。
於＿レ 中九界爲＿レ權。佛界爲＿レ實。實如＿二 天上月＿一。權如＿二水中影＿一。
月之與＿レ影非＿レ 一非異。何以故。水中之月。有而非有。非

【二十三頁上段】
有而有故。九界衆生。認＿レ權爲＿レ實故。權實之義未＿レ得＿二全
顯＿一。唯佛如來權實明了。橫竪自在。妙句三云。一一界皆
有＿二 九界十如＿一。若照＿二自位九界十如＿一。皆名爲＿レ權。照＿二其自
位佛界十如＿一。名＿レ之爲＿レ實。一中具＿二無量＿一。無量中具＿レ 一。所
以名＿二不可思議＿一《割書：乃至》凡夫雖＿レ具絕＿レ理情迷。二乘雖＿レ具捨離
求＿レ脱。菩薩雖＿レ具照則不＿レ周。名＿二不了了＿一。如來洞覽機竪
具足。又說＿二佛界十如＿一已云。此是如來自行。權實最爲＿二無
上＿一。無上相乃至無上果。報横廣竪。深而無＿レ有＿レ 上。故標
章云＿二諸法實相＿一也。例亦應＿レ言＿二諸法實性。乃至實究竟等＿一。
但略舉＿レ 一而蔽＿レ諸耳。如來遍照横竪悉周。如＿レ觀＿二掌菓＿一。
只爲凡夫如＿二雙盲＿一。二乘如＿二眇目＿一。菩薩夜視朦朧不＿レ曉。云
云。如來二智照＿二 十法界＿一。則權之與＿レ實二而不二。不二而
二。十界三千如＿二空中畫＿一。非＿二是三千＿一。非＿レ非＿二 三千＿一。是名＿二 中
道第一義諦＿一。而九界衆生。由＿二無明力＿一。三道障覆。一實未＿レ
顯。一實隱者。則必應＿下籍＿二敎行＿一破＿レ 九歸＿上レ 一矣。然破＿レ 九歸＿レ
一之道。凡有＿二 二門＿一。一頓敎門。二漸敎門。所謂頓敎者。
直說＿二 一乘＿一。對＿二治麤細三道＿一。所謂漸敎者。於＿二 一佛乘＿一分＿二

【二十三頁下段】
别三乘＿一。先以＿二 三乘＿一對＿二治見思＿一。令＿レ離＿二 三界＿一。後以＿二 一乘＿一淨＿二
治塵沙無明＿一。今經迹門開顯示＿二漸敎門＿一。三乘方便智斷極
位。一乘妙法蓮華出現。開＿レ權顯＿レ實。則三權即實。總是
妙法蓮華也。本門開顯乃頓敎門。單示＿二 一乘＿一。云云。玄文
或判爲＿二漸之終＿一。或云＿二會＿レ漸入＿レ頓。漸頓泯合＿一。或云＿二圓頓＿一
等。隨＿レ處無＿レ在者爲＿レ此也。當＿レ知此經奄＿二含漸頓二門＿一故。
亦應＿下由＿二漸頓二門＿一。而證＿中入於妙法蓮華＿上也。或頓或漸。緣
了二因開發。則正因佛性自然顯現。九界權轉成佛界
實。謂四趣五陰。轉成人天五陰。人天五陰。轉成＿二 二乘五
陰＿一。二乘五陰。轉成＿二菩薩五陰＿一。菩薩五陰。轉成＿二佛常住
五陰＿一。麤轉爲＿レ妙。體性不＿レ改。唯是一心。喻如＿二氷消爲＿一＿レ水。
若就＿レ性論焉則。應＿レ言＿二氷即水＿一。若就＿二相用＿一論焉則。應＿レ言＿二
氷轉爲＿一＿レ水也。緣了轉＿二生死陰＿一成＿二法性陰＿一。亦復如＿レ是。本
門開顯。轉＿二生身智＿一會＿二法身智＿一。準＿レ 上可＿レ知。
　三因開會頗有＿二差別＿一。如＿二玄義復眞懸譚出＿一。
四立行者。謂摩訶止觀中。二十五法以爲＿二方便＿一。十乘觀
法以爲＿二正修＿一。乘即三軌。眞性軌者。一實眞如如來藏性。

現代語訳

【二十二頁上段】
五妙は、果から応を起こす妙用である。そして権因権果は、地住以前の方便であり、実因実果は、地住において証する中道である。実は妙法蓮華の中台であり、権は妙法蓮華の華葉である。当に知るべし、権実粗妙は、総じてこれ性海の智印であり、三因仏性を開発し、四十二の賢聖道を成就し、三徳秘蔵に会帰しない妙法はない。

大日経疏に云く。今此の中の妙法蓮華曼荼羅義とは、毘盧遮那の本地常心、即ちこれ蓮華の具体である。四仏四菩薩、醍醐果海は、衆宝が俱に成るが如し。十世界微塵の金剛密慧差別智印は、鬚蘂の如し。十世界微塵数の大悲万行波羅蜜門は、華蔵の如し。三乗六道無量応身は、根茎条葉が発暉して相間するが如し。是の如く衆徳周備するを以っての故に曼荼羅と名づく。また云く。内心妙白蓮とは、此れは衆生本心、妙法芬陀利華の秘密標幟である。華台八葉は、円満均等にして、正開敷の形の如し。此の蓮華台は、これ実相自然智慧であり、蓮華葉は、これ大悲方便である。正に此の蔵を以って、大悲胎蔵曼荼羅の体と為す。その余の三重は、これ此の自性功徳より諸の善知識を流出して、法界に入るのみ。また第九（云云）。

この文は、妙玄第七の蓮華釈及び三部処々の旨と、脗合して符節を合わせるが如しである。於乎奇なるかな。智者師は密教未伝の前に在って、その説往々にして秘密曼荼羅の理趣に符契している。

【二十二頁下段】
蓋し乃ち大蘇妙悟によって親しくこれを証したか。此の経は乃ち無量義処三昧に現ずる曼荼文字である。即ち文字に非ず、文字に非ざること、即ち文字なり。霊山一会儼然として未だ散せず。

妙法蓮華経とは、秘中の秘、深中の深であり、情謂を以って図度すべからざるものである。後代の伝持、文の如く義を取る者は、糟粕の間に慮を費やし、戯論の域に舌を鼓す。智者の道これがために彩を減ず。悲しいかな。

三の開解とは、謂く妙玄において本迹十妙を明かす、これ乃ち開解の洪範である。迹門十妙は、乃ち三乗を以って三道を転じて三徳を成ずる宗猷である。三乗とは、謂く真乗軌、観照軌、資成軌である。境智行三妙は、即ちこれ三乗である。三道とは、謂く惑業苦であり、これ即ち六道生死の因縁果である。三乗に二有り。謂く方便乗、正乗である。所謂方便乗とは、乃ち声聞縁覚菩薩乗である。所謂正乗とは、仏乗である。声聞縁覚は是れ人空智、菩薩乗は乃ち法空、及び空より出仮の道である。正乗は即ち中道第一義諦である。

惑業苦の心生ずる処において、六道現前し、名づけて六凡と為す。惑業苦の心滅する処において、諸乗顕現し、名づけて四聖と為す。六凡四聖を束ねて十界と名づく。是の如き十界は、但だこれ一心の回転のみ。其の中において九界を権と為し、仏界を実と為す。実は天上の月の如く、権は水中の影の如し。月とその影は一に非ず異に非ず。何を以っての故に。水中の月は、有りて有らず、有ら

【二十三頁上段】
ずして有るが故に。九界衆生は、権を認めて実と為すが故に、権実の義未だ全く顕れることを得ず。唯仏如来のみ権実明了にして、横竪自在なり。

妙句三に云く。一一界皆九界十如有り。若し自位の九界十如を照らせば、皆名づけて権と為す。其の自位の仏界十如を照らせば、これを名づけて実と為す。一中に無量を具し、無量中に一を具す。所以に不可思議と名づく（乃至）。凡夫は具すと雖も理を絶して情迷う。二乗は具すと雖も捨離して脱を求む。菩薩は具すと雖も照らすとも則ち周からず、名づけて不了了と為す。如来は洞覧して横竪具足す。

また仏界十如を説いて已って云く。此れは是れ如来自行であり、権実最も無上と為す。無上相乃至無上果報は、横に広く竪に深くして上有ること無し。故に標章して諸法実相と云う。例えば亦た諸法実性、乃至実究竟等と言うべし。但だ略して一を挙げて諸を蔽うのみ。

如来は遍く横竪を照らして悉く周し、掌の果を観るが如し。只凡夫は双盲の如く、二乗は眇目の如く、菩薩は夜視朦朧として暁らず（云云）。如来の二智は十法界を照らせば、則ち権とその実は二にして不二、不二にして二である。十界三千は空中の画の如く、三千に非ず、三千に非ざるに非ず。これを中道第一義諦と名づく。

而して九界衆生は、無明力によって、三道障覆し、一実未だ顕れず。一実隠れれば、則ち必ず教行を籍りて九を破り一に帰すべし。然るに九を破り一に帰する道は、凡そ二門有り。一は頓教門、二は漸教門である。所謂頓教とは、直ちに一乗を説き、粗細三道に対治す。所謂漸教とは、一仏乗において三

【二十三頁下段】
乗を分別し、先ず三乗を以って見思に対治し、三界を離れしめ、後に一乗を以って塵沙無明を浄治す。今経の迹門開顕は漸教門を示す。三乗方便の智断極位において、一乗妙法蓮華出現し、権を開き実を顕す。則ち三権即実であり、総じてこれ妙法蓮華である。本門開顕は乃ち頓教門、単に一乗を示す（云云）。

玄文において或いは漸の終と判じ、或いは漸を会して頓に入り、漸頓泯合すと云い、或いは円頓と云う等、処に随って在る無しは此れがためである。当に知るべし、此の経は漸頓二門を奄含するが故に、亦た漸頓二門によって、妙法蓮華に証入すべし。或いは頓或いは漸に、縁了二因開発すれば、則ち正因仏性自然に顕現す。九界の権転じて仏界の実と成る。

謂く四趣五陰は転じて人天五陰と成り、人天五陰は転じて二乗五陰と成り、二乗五陰は転じて菩薩五陰と成り、菩薩五陰は転じて仏常住五陰と成る。粗転じて妙と為るも、体性改まらず。唯これ一心なり。喩えば氷の消えて水と為るが如し。若し性に就いて論ずれば、則ち氷即水と言うべし。若し相用に就いて論ずれば、則ち氷転じて水と為すと言うべし。縁了が生死陰を転じて法性陰と成すことも、亦復是の如し。本門開顕は、生身智を転じて法身智に会す。上に準じて知るべし。

三因開会は頗る差別有り。玄義復真懸談の出づるが如し。

四の立行とは、謂く摩訶止観中において、二十五法を以って方便と為し、十乗観法を以って正修と為す。乗は即ち三軌である。真性軌とは、一実真如如来蔵性である。

英語訳

【Twenty-second Page Upper Section】
The five subtleties are the wondrous functions that arise responses from fruition. Provisional causes and provisional fruits are expedients before the stage of ground-dwelling, while real causes and real fruits are the middle way realized at the ground-dwelling stage. The real is the central platform of the Wonderful Dharma Lotus, while the provisional are the petals and leaves of the Wonderful Dharma Lotus. One should know that provisional and real, coarse and subtle, are all the wisdom-seals of the nature-ocean, and there is no wonderful Dharma that does not open and develop the three-cause Buddha nature, accomplish the path of the forty-two stages of worthies and sages, and return to the three virtues' secret treasury.

The Commentary on the Mahāvairocana Sutra states: "The meaning of the Wonderful Dharma Lotus maṇḍala here is that Vairocana's original ground constant mind is precisely the complete form of the lotus. The four Buddhas and four bodhisattvas, the ocean of ambrosia fruition, are like multitudinous jewels formed together. The diamond secret wisdom discriminating wisdom-seals of particles numerous as the dust of ten world-systems are like stamens. The great compassion myriad practices pāramitā gates numerous as the dust particles of ten world-systems are like the flower treasury. The immeasurable response bodies of the three vehicles and six paths are like roots, stems, branches, and leaves shining forth in alternation. Because such virtues are completely provided, it is called maṇḍala." It also states: "The inner mind's wondrous white lotus is the original mind of sentient beings, the secret symbol of the Wonderful Dharma Puṇḍarīka. The eight petals of the flower platform are perfectly round and equal, like the form of proper blooming. This lotus platform is the naturally wise lotus of true characteristics; the lotus petals are great compassionate expedients. Precisely taking this treasury as the essence of the great compassion womb-treasury maṇḍala. The remaining three levels are the flowing forth of good spiritual friends from this self-nature merit, entering the dharma realm." Also the ninth (etc.).

This passage corresponds perfectly with the interpretation of the lotus in the seventh section of the Profound Meaning and the purport found throughout the three sections, fitting together like matching tallies. Oh, how marvelous! Master Zhizhe lived before the esoteric teachings were transmitted, yet his explanations often accord with the principles of the secret maṇḍala.

【Twenty-second Page Lower Section】
Perhaps this was because he personally verified this through the great Su's wondrous awakening. This sutra is indeed the maṇḍala text manifested in the samādhi of the place of immeasurable meanings. It is precisely non-text; being non-text, it is text. The single assembly at Vulture Peak remains majestically undispersed.

The Wonderful Dharma Lotus Sutra is the secret among secrets, the depth among depths, and cannot be measured through emotional speculation. Later generations who transmitted and maintained it, taking meaning according to the text, waste their thoughts among dregs and husks, wagging their tongues in the realm of frivolous discourse. The way of Zhizhe loses its brilliance because of this. How sad!

Third, regarding opening understanding: This means that the Profound Meaning clarifies the ten subtleties of trace and original - this is indeed the great model of opening understanding. The ten subtleties of the trace gate are the sectarian principle of using the three vehicles to transform the three paths and accomplish the three virtues. The three vehicles are the track of true vehicle, the track of contemplative illumination, and the track of nourishing accomplishment. The three subtleties of realm, wisdom, and practice are precisely these three vehicles. The three paths are delusion, karma, and suffering - these are the causes, conditions, and effects of birth and death in the six paths. There are two types of three vehicles: expedient vehicles and the true vehicle. The so-called expedient vehicles are the śrāvaka, pratyekabuddha, and bodhisattva vehicles. The so-called true vehicle is the Buddha vehicle. Śrāvakas and pratyekabuddhas have wisdom of personal emptiness; the bodhisattva vehicle has dharma emptiness and the path of emerging from emptiness into the provisional. The true vehicle is precisely the middle way of the first meaning truth.

Where the mind of delusion, karma, and suffering arises, the six paths appear before us, called the six ordinary beings. Where the mind of delusion, karma, and suffering ceases, the various vehicles manifest, called the four sages. The six ordinary and four sages are bundled together and called the ten realms. These ten realms are merely the turning of one mind. Among them, the nine realms are provisional and the Buddha realm is real. The real is like the moon in heaven; the provisional is like reflections in water. The moon and its reflection are neither one nor different. Why? Because the moon in water exists yet does not exist, does not exist yet

【Twenty-third Page Upper Section】
exists. Because sentient beings in the nine realms recognize the provisional as real, the meaning of provisional and real cannot be fully manifested. Only the Buddha Tathāgata clearly understands provisional and real, freely mastering both horizontal and vertical dimensions.

The Profound Phrases, Part Three states: "Each realm contains the nine realms and ten suchnesses. If one illuminates the nine realms and ten suchnesses of one's own position, all are called provisional. If one illuminates the Buddha realm and ten suchnesses of one's own position, this is called real. One contains the immeasurable; the immeasurable contains one. Therefore it is called inconceivable" (up to) "Though ordinary beings possess this, they are cut off from principle and confused in emotion. Though the two vehicles possess this, they abandon and seek liberation. Though bodhisattvas possess this, their illumination is incomplete, called unclear. The Tathāgata penetratingly observes, complete in horizontal and vertical dimensions."

After explaining the ten suchnesses of the Buddha realm, it states: "This is the Tathāgata's self-practice; provisional and real are most supreme. Supreme characteristics up to supreme fruition rewards are horizontally broad and vertically deep without anything above. Therefore the chapter heading states 'the true characteristics of all dharmas.' By analogy, one should also speak of 'the true nature of all dharmas, up to true ultimate,' etc. But briefly raising one covers all."

The Tathāgata universally illuminates horizontal and vertical completely and thoroughly, like observing fruit in the palm. Only ordinary beings are like the completely blind, the two vehicles are like those with one eye, and bodhisattvas see dimly at night without clarity (etc.). When the Tathāgata's two wisdoms illuminate the ten dharma realms, then provisional and real are two yet not-two, not-two yet two. The ten realms and three thousand are like painting in space - neither three thousand nor not three thousand. This is called the middle way of the first meaning truth.

However, sentient beings in the nine realms, due to the power of ignorance, are covered and obstructed by the three paths, and the one reality is not yet manifested. When the one reality is hidden, one must rely on teaching and practice to break through the nine and return to the one. However, the path of breaking the nine and returning to the one has two gates: first, the sudden teaching gate; second, the gradual teaching gate. The so-called sudden teaching directly expounds the one vehicle to counteract the coarse and subtle three paths. The so-called gradual teaching distinguishes the three

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vehicles within the one Buddha vehicle, first using the three vehicles to counteract views and thoughts, causing departure from the three realms, then using the one vehicle to purely cure dust-like and ignorance defilements. The trace gate opening and revelation of this sutra demonstrates the gradual teaching gate. At the ultimate position of the wisdom and cutting off of the three vehicles' expedients, the one vehicle Wonderful Dharma Lotus appears, opening the provisional and revealing the real. Then the three provisional become real - all are the Wonderful Dharma Lotus. The original gate opening and revelation is the sudden teaching gate, simply demonstrating the one vehicle (etc.).

The profound text sometimes judges this as "the end of the gradual," sometimes says "meeting the gradual to enter the sudden, gradual and sudden merge and unite," sometimes says "perfect sudden," etc. - the reason for having no fixed location is this. One should know that because this sutra encompasses both gradual and sudden gates, one should also realize entry into the Wonderful Dharma Lotus through both gradual and sudden gates. Whether sudden or gradual, when the two causes of conditional and understanding open and develop, then the direct cause Buddha nature naturally manifests. The provisional of the nine realms transforms to become the real of the Buddha realm.

That is, the five aggregates of the four destinies transform to become the five aggregates of humans and gods; the five aggregates of humans and gods transform to become the five aggregates of the two vehicles; the five aggregates of the two vehicles transform to become the five aggregates of bodhisattvas; the five aggregates of bodhisattvas transform to become the Buddha's eternally abiding five aggregates. The coarse transforms to become subtle, but the essential nature does not change. It is only one mind. This is like ice melting to become water. If discussing in terms of nature, one should say "ice is water." If discussing in terms of characteristics and function, one should say "ice transforms to become water." The transformation of birth-and-death aggregates into dharma-nature aggregates by conditional and understanding causes is also like this. The original gate opening and revelation transforms birth-body wisdom to meet dharma-body wisdom. This can be understood by analogy with the above.

The opening and meeting of the three causes has considerable differences, as explained in the suspended discussion of returning to truth in the Profound Meaning.

Fourth, establishing practice: In the Mahā Śamatha-Vipaśyanā, the twenty-five dharmas serve as expedients, and the ten vehicle contemplation methods serve as correct cultivation. Vehicle means the three tracks. The track of true nature is the one real, true suchness, tathāgatagarbha nature.