一　顕揚正法復古集二巻 - 翻刻

翻刻

【二頁上段】
又顯＿二示三性三無性二無我唯識唯心＿一。而不＿レ違＿二於緣起
之正理＿一。是名＿二正法敎＿一。
　三性三無性等。如＿二楞伽經。瑜伽論。顯揚論。雜集論。佛
　性論。攝大乘論。三無性論等明＿一。
又宣＿二說三十七品三學六度十正行等＿一。隨＿二入於奢摩他毘
婆舍那＿一。是名＿二正法敎＿一。奇哉。衆生隨＿二轉於無明所起之惑
業＿一。則自體成＿レ殼。殉＿レ情失＿レ性。非幻生＿レ幻。沈＿二淪有海＿一。隨＿二
順於如理之敎行＿一。則心扉轉＿レ樞。解＿レ黏返＿レ湛。妄盡幻滅。
歸＿二大寂滅＿一。迷之與＿レ悟但是一心之回轉。逆＿二順於性＿一而已。
所謂正法敎是何修多羅。而佛云何宣說。諸祖云何傳持。
謂諸佛如來有＿二 三種身＿一。何等爲＿レ 三。謂法身報身應化身。
開焉則成＿二 四身乃至十身＿一。所謂法身住＿二法性土＿一。身土不
二湛然常住。非＿二是身土＿一。非＿二非身土＿一。非＿レ相非＿二非相＿一。離＿レ有
離＿レ無。唯智之所＿レ照而已。所謂報身有＿レ 二。謂自受用身他
受用身。自受用身住＿二自受用土＿一。或處說＿二方所＿一者。蓋寄顯
耳。其眞實義者。自報身土周＿二徧法界＿一。不＿レ可＿下說言＿上レ離＿二 三
界處＿一。亦不＿レ可＿下說言＿上レ即＿二 三界處＿一。爲＿二不可說微塵數自眷

【二頁下段】
屬＿一。說＿二不可說微塵數之法＿一。如＿レ是身土。亦唯佛與＿レ佛乃
能知＿レ之。尚非＿二 一生補處之境界＿一。何況於＿二其餘者＿一乎。
　台密古德。談＿二法身自報有相有說＿一。其旨在＿下於由＿二是說＿一。
　以寄＿二顯法深勝＿一。及與＿上レ醫＿下 一類偏執＿二無相＿一。而生＿レ過之
　見病＿上。而後代有＿下昧＿二彼原旨＿一者＿上。濫＿二說有相有說＿一。自謂＿二
　高妙＿一。而其見處。徘＿二徊乎有無對待之域＿一。猶＿二癡犬逐＿一＿レ塊
　殊不＿レ知其說已彷＿二彿乎雨衆三德之計＿一矣。
他受用身。或在＿二 三界頂＿一。或居＿二界外淨土＿一。或在＿二蓮華藏世
界＿一。爲＿二已入大地菩薩＿一。轉＿二 一乘圓滿法輪＿一。如＿二華嚴佛地等＿一
是也。應化身大約有＿レ 二。或現＿二清淨刹＿一。或現＿二雜染土＿一。其
淨刹所現佛。則顯說＿二摩訶衍三乘＿一。密轉＿二 一乘法輪＿一。其染
界所現佛。則顯說＿二聲聞緣覺乘＿一。密轉＿二摩訶衍三乘及一
乘秘密法輪＿一。
　顯密之別。凡有＿二 五種＿一。一則聲聞緣覺乘。名爲＿二顯示敎＿一。
　諸大乘法。竝名＿二秘密敎＿一。如＿二智論第四判＿一。二則大乘三
　乘敎。名爲＿二顯了＿一。一乘敎。名爲＿二秘密＿一。如＿二智論第一百
　判＿一。三則一切大小乘敎。悉爲＿二顯敎＿一。曼茶羅敎。名爲＿二密

【三頁上段】
　敎＿一。如＿二密宗判＿一。四則不了義經。名爲＿二密意＿一。了義經。名
　爲＿二顯了＿一。如＿二相宗所＿一＿レ判。五則大小竝說。衆互相知。名
　爲＿二顯露＿一。三輪密化互不＿二相知＿一。名爲＿二秘密＿一。如＿二台宗判＿一。
　今之所＿レ言。在＿二于初二門＿一可＿レ知。
我釋迦文佛。乘＿二大願輪＿一。降＿二生於閻浮提迦維衛＿一。示＿二現八
相＿一。於＿二摩竭陀國菩提樹下＿一成＿二等正覺＿一。或顯或密。轉＿二正
法輪＿一。導＿二利群生＿一。所謂顯示法輪者。依＿二蘊處界＿一。顯＿二示四諦
因果無我人道＿一。三十七品爲＿レ行。擇滅無爲爲＿レ果。是乃閻
浮重障衆生。革凡成聖之初甘露也。所謂秘密法輪者。如
來安＿二住最寂靜大涅槃界＿一。海印定中炳＿二現乎稱性法曼荼
羅＿一。佛說。菩薩說。刹說。衆生說。三世一切說。頓提＿二玄綱＿一
以引＿二 上達＿一。漸布＿二微澤＿一。以潤＿二群機＿一。普別分＿レ彩。徧敷＿二 一乘
之敎義＿一。因果齊＿レ致。以嚴＿二性起之樓觀＿一。是名＿二大方廣佛華
嚴經＿一。是爲＿二根本法輪＿一矣。或時爲＿二已習行大聲聞。及薄塵
垢大根性者＿一。入＿二於等持王三摩地等＿一。說＿二摩訶衍三乘＿一。依＿二
二諦理＿一。顯＿二示二空及菩薩出假之道＿一。至＿二得三乘菩提＿一。如＿二
般若深密等所說＿一。是名＿二枝末法輪＿一。是敎未＿三顯了說＿二 一乘

【三頁下段】
一性＿一。故名＿二 三乘敎＿一。或時爲＿二 二無我智已淨。緣修六度功
滿最上大機者＿一。入＿二於深三摩地＿一。轉＿二如來藏一乘法輪＿一。會 ＿レ
三歸＿レ 一。攝＿レ相歸＿レ性。如＿下入＿二於無量義處三昧＿一說＿二妙法華＿一。
入＿二於不動三昧＿一說＿二大涅槃＿一等＿上。是名＿二攝末歸本法輪＿一。當＿レ
知四諦法輪爲＿二顯了轉＿一。摩訶衍敎爲＿二秘密轉＿一。般若中乃
指＿二般若＿一。云＿二閻浮提第二法輪轉＿一。法華亦言＿下昔於＿二波羅奈＿一
轉＿二 四諦法輪＿一。今乃復轉＿中無上最大法輪＿上等。竝皆顯＿二摩訶
衍。乃人無我輪。已轉補特迦羅三摩地所現之秘密輪＿一
也。如＿レ 上化儀。乃雜染世界攝化之恆範。而三世如來佛
佛道同。如＿二法華方使品說＿一。
　問。由＿レ何於＿二雜染世界＿一。唯宣＿二說四諦法輪＿一。而不＿三顯了
　說＿二大乘法敎＿一耶。答曰。閻浮提衆生根鈍障重。執＿二取
　蘊相＿一。深著＿二於五欲＿一。入＿二邪見稠林＿一。不＿レ堪＿レ稟＿二於大乘深
　經＿一。若爲＿二少根劣機＿一。直爾說＿二與深法＿一。則生＿二惡見取＿一。結＿二
　邪見網＿一。猶如＿二蛇飲＿レ水而爲＿一＿レ毒也。縱有＿レ得＿二正解正見＿一。
　而以＿二所學躇＿一＿レ階。多乃傚＿二得似而非者＿一。恰如＿二畫＿レ虎而
　作＿一＿レ狗也。所以如來於＿二無邊甚深諦海＿一。掬＿二 一滴水＿一。以潤＿二

現代語訳

【二頁上段】
また三性三無性二無我唯識唯心を顕示し、縁起の正理に違わない。これを正法教と名づける。

三性三無性等は、楞伽経、瑜伽論、顕揚論、雑集論、仏性論、摂大乗論、三無性論等の明かすところの如くである。

また三十七品三学六度十正行等を宣説し、奢摩他毘婆舎那に随入する。これを正法教と名づける。奇なるかな。衆生が無明の起こす惑業に随転すれば、則ち自体が殻となり、情に殉じて性を失い、幻でないのに幻を生じ、有海に沈淪する。如理の教行に随順すれば、則ち心扉が枢を転じ、粘着を解いて湛然に返り、妄が尽きて幻が滅し、大寂滅に帰る。迷いと悟りはただこれ一心の回転であり、性に逆順するのみである。

いわゆる正法教とはいかなる修多羅であり、仏はいかに宣説し、諸祖はいかに伝持したのであろうか。

諸仏如来には三種身がある。何等を三とするか。謂ゆる法身報身応化身である。開けば四身乃至十身となる。いわゆる法身は法性土に住し、身土不二で湛然常住である。身土でもなく、身土でないのでもなく、相でもなく非相でもなく、有を離れ無を離れ、ただ智の照らすところのみである。いわゆる報身には二つがある。謂ゆる自受用身と他受用身である。自受用身は自受用土に住する。あるところで方所を説くのは、ただ寄せて顕すのみである。その真実義は、自報身土が法界に周遍し、三界処を離れるとも言うことはできず、また三界処に即するとも言うことはできない。不可説微塵数の自眷

【二頁下段】
属のために、不可説微塵数の法を説く。このような身土もまた、ただ仏と仏のみがよくこれを知る。なお一生補処の境界ではない。まして其の余の者においてはいかんぞや。

台密の古徳が法身自報に有相有説を談ずるのは、その旨はこの説によって法の深勝を寄せ顕し、及び一類の無相に偏執して過を生ずる見病を医するにある。しかし後代に彼の原旨に昧い者があり、有相有説を濫説し、自ら高妙と謂う。而してその見処は、有無対待の域に徘徊し、癡犬が塊を逐うが如く、殊にその説が既に両衆三徳の計に彷彿することを知らない。

他受用身は、或いは三界頂に在り、或いは界外浄土に居り、或いは蓮華蔵世界に在り、已に大地に入った菩薩のために、一乗円満法輪を転ずる。華厳仏地等の如くこれである。応化身は大約して二つがある。或いは清浄刹に現じ、或いは雑染土に現ずる。その浄刹に現ずる仏は、則ち摩訶衍三乗を顕説し、一乗法輪を密転する。その染界に現ずる仏は、則ち声聞縁覚乗を顕説し、摩訶衍三乗及び一乗秘密法輪を密転する。

顕密の別は、凡そ五種がある。一つは声聞縁覚乗を顕示教と名づけ、諸大乗法を併せて秘密教と名づける。智論第四の判の如くである。二つは大乗三乗教を顕了と名づけ、一乗教を秘密と名づける。智論第一百の判の如くである。三つは一切大小乗教を悉く顕教とし、曼茶羅教を密

【三頁上段】
教と名づける。密宗の判の如くである。四つは不了義経を密意と名づけ、了義経を顕了と名づける。相宗の判ずるところの如くである。五つは大小併せて説き、衆が互いに相知るを顕露と名づけ、三輪密化して互いに相知らざるを秘密と名づける。台宗の判の如くである。今の言うところは、初二門に在ることを知るべきである。

我が釈迦文仏は、大願輪に乗じて閻浮提迦維衛に降生し、八相を示現し、摩竭陀国菩提樹下において等正覚を成じ、或いは顕或いは密に正法輪を転じて群生を導利した。いわゆる顕示法輪とは、蘊処界に依って四諦因果無我人道を顕示し、三十七品を行とし、択滅無為を果とする。これは乃ち閻浮の重障衆生が、凡を革めて聖と成る初甘露である。いわゆる秘密法輪とは、如来が最寂静大涅槃界に安住し、海印定中に称性法曼荼羅を炳現する。仏説、菩薩説、刹説、衆生説、三世一切の説が、頓に玄綱を提げて上達を引き、漸く微沢を布いて群機を潤す。普く別々に彩を分け、遍く一乗の教義を敷き、因果を斉致して性起の楼観を厳する。これを大方広仏華厳経と名づけ、これを根本法輪とする。或る時は已に大声聞を習行し、及び薄塵垢の大根性者のために、等持王三摩地等に入って摩訶衍三乗を説き、二諦理に依って二空及び菩薩出仮の道を顕示し、三乗菩提を得るに至る。般若深密等の説くところの如くである。これを枝末法輪と名づける。この教は未だ一乗

【三頁下段】
一性を顕了に説かないが故に三乗教と名づける。或る時は二無我智が已に浄く、縁修六度の功が満ちた最上大機者のために、深三摩地に入って如来蔵一乗法輪を転じ、三を会して一に歸し、相を摂して性に歸する。無量義処三昧に入って妙法華を説き、不動三昧に入って大涅槃等を説くが如くである。これを摂末歸本法輪と名づける。知るべし、四諦法輪を顕了転とし、摩訶衍教を秘密転とする。般若中には乃ち般若を指して、「閻浮提第二法輪転」と云い、法華もまた「昔波羅奈において四諦法輪を転じ、今乃ち復た無上最大法輪を転ず」等と言う。並びに皆摩訶衍は、乃ち人無我輪であり、已に補特迦羅三摩地所現の秘密輪を転じることを顕している。

この如き上の化儀は、乃ち雑染世界摂化の恒範であり、三世如来は仏仏道同である。法華方便品の説の如くである。

問う。何によって雑染世界においては、ただ四諦法輪のみを宣説し、大乗法教を顕了に説かないのか。答えて曰く。閻浮提衆生は根が鈍く障が重く、蘊相を執取し、深く五欲に著し、邪見稠林に入り、大乗深経を稟けるに堪えない。もし少根劣機のために、直ちに深法を説き与えれば、則ち悪見取を生じ、邪見網を結ぶ。ちょうど蛇が水を飲んで毒とするが如くである。たとえ正解正見を得ることがあっても、学ぶところで階を躇し、多くは似て非なる者を効得する。恰も虎を画いて狗と作すが如くである。所以に如来は無辺甚深の諦海において、一滴の水を掬って、

英語訳

【Second Page Upper Section】
Also manifesting the three natures, three non-natures, two kinds of selflessness, consciousness-only, and mind-only, without contradicting the correct principle of dependent origination - this is called the correct dharma teaching.

The three natures and three non-natures, etc., are as clarified in the Laṅkāvatāra Sutra, Yogācārabhūmi Śāstra, Abhidharmasamuccaya, Buddha-nature Treatise, Mahāyānasaṃgraha, Trisvabhāvanirdeśa, and others.

Also proclaiming the thirty-seven factors of enlightenment, three trainings, six perfections, ten correct practices, etc., entering into śamatha and vipaśyanā - this is called the correct dharma teaching. How wondrous! When sentient beings follow the deluded karma arising from ignorance, their very essence becomes a shell; pursuing emotions they lose their nature, generating illusions from what is not illusion, sinking into the ocean of existence. When they accord with teachings and practices based on correct principle, the doors of their minds turn on their hinges; releasing attachments they return to pristine clarity, delusion ends and illusion ceases, returning to great extinction. Delusion and enlightenment are merely the turning of one mind - simply going against or according with one's nature.

What sutras constitute this so-called correct dharma teaching, and how did the Buddha proclaim them? How did the patriarchs transmit and maintain them?

The Buddhas and Tathāgatas have three kinds of bodies. What are the three? Namely the dharma body, reward body, and transformation body. When expanded, they become four bodies up to ten bodies. The so-called dharma body dwells in the dharma-nature land; body and land are non-dual, pristinely and eternally abiding. Neither body-land nor non-body-land, neither characteristics nor non-characteristics, transcending existence and non-existence - only what wisdom illuminates. The so-called reward body has two kinds: the self-enjoyment body and the other-enjoyment body. The self-enjoyment body dwells in the self-enjoyment land. When some places speak of locations, this is merely provisional indication. The true meaning is that the self-reward body-land pervades the dharma realm; one cannot say it is separate from the three realms, nor can one say it is identical with the three realms. For indescribably countless retinues

【Second Page Lower Section】
it teaches indescribably countless dharmas. Such body-land can only be known by Buddha with Buddha. It is not even the realm of those who will be enlightened in one lifetime - how much less so for others.

When ancient worthies of the Tiantai and Shingon schools discussed the dharma body and self-reward as having characteristics and teaching, their purpose was to use such explanations to provisionally reveal the profound excellence of the dharma, and to cure the disease of views that generate faults through one-sided attachment to the formless. But later generations, ignorant of that original intent, recklessly speak of having characteristics and teaching, considering themselves sublime and wonderful. Yet their understanding hovers in the realm of existence-nonexistence opposition, like a foolish dog chasing clods, completely unaware that their theory already resembles the calculations of the two assemblies and three virtues.

The other-enjoyment body either resides at the summit of the three realms, or dwells in pure lands beyond the realms, or abides in the Lotus Treasury World, turning the perfect dharma wheel of the One Vehicle for bodhisattvas who have entered the great stages. This is as in the Avataṃsaka, Buddha Stage treatises, etc. Transformation bodies roughly have two kinds: some appear in pure lands, others appear in defiled lands. Buddhas appearing in pure lands openly teach Mahāyāna and the three vehicles while secretly turning the dharma wheel of the One Vehicle. Buddhas appearing in defiled realms openly teach the śrāvaka and pratyekabuddha vehicles while secretly turning the esoteric dharma wheels of Mahāyāna, the three vehicles, and the One Vehicle.

The distinction between manifest and esoteric has five kinds in general: First, the śrāvaka and pratyekabuddha vehicles are called manifest teaching, while all Mahāyāna dharmas are called esoteric teaching, as judged in the fourth volume of the Mahāprajñāpāramitā Śāstra. Second, Mahāyāna three-vehicle teaching is called manifest, while One Vehicle teaching is called esoteric, as judged in the hundredth volume of the Prajñā Śāstra. Third, all Mahāyāna and Hīnayāna teachings are entirely manifest teaching, while maṇḍala teaching is called esoteric

【Third Page Upper Section】
teaching, as judged by the esoteric school. Fourth, scriptures of provisional meaning are called having concealed intent, while scriptures of definitive meaning are called manifest, as judged by the Consciousness-Only school. Fifth, teaching both great and small vehicles with all mutually aware is called manifest, while the three wheels' esoteric transformation with mutual unawareness is called esoteric, as judged by the Tiantai school. What is spoken of here should be understood as belonging to the first two categories.

Our Śākyamuni Buddha, riding the wheel of great vows, descended to be born in Jambudvīpa at Kapilavastu, manifested the eight phases, achieved perfect enlightenment under the Bodhi tree in Magadha, and whether manifestly or esoterically turned the correct dharma wheel to guide and benefit sentient beings. The so-called manifest dharma wheel relies on the aggregates, sense-fields, and elements to reveal the four noble truths, causation, selflessness, and the human path, with the thirty-seven factors of enlightenment as practice and cessation through discrimination as fruit. This is the initial sweet dew for heavily obstructed sentient beings of Jambudvīpa to transform from ordinary to sage. The so-called esoteric dharma wheel is when the Tathāgata abides in the most tranquil great nirvana realm, and in the ocean-seal samādhi clearly manifests the dharma maṇḍala that accords with true nature. The Buddha teaches, bodhisattvas teach, lands teach, sentient beings teach, all of the three times teach - suddenly raising the mysterious principles to lead the superior while gradually spreading subtle benefits to moisten all capacities. Universally distinguishing colors separately, everywhere spreading the teaching and meaning of the One Vehicle, making cause and fruit equal to dignify the pavilions of nature-origination. This is called the Mahāvaipulya Buddha Avataṃsaka Sutra and is the fundamental dharma wheel. Sometimes for those who have already practiced as great śrāvakas and those of great capacity with light defilements, entering the samādhi of the king of meditative absorption, etc., teaching Mahāyāna and the three vehicles, relying on the principle of two truths to reveal the two emptinesses and the path of bodhisattvas' provisional emergence, reaching attainment of the enlightenment of the three vehicles, as taught in the Prajñāpāramitā, Saṃdhinirmocana, etc. This is called the branch dharma wheel. Since this teaching does not clearly explain the One Vehicle and

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one nature, it is called the three-vehicle teaching. Sometimes for those of supreme great capacity whose wisdom of the two selflessnesses is already pure and whose merit of cultivating the six perfections through conditions is complete, entering deep samādhi to turn the Tathāgata-garbha One Vehicle dharma wheel, gathering the three to return to one, absorbing characteristics to return to nature - like entering the samādhi of immeasurable meanings to teach the Wonderful Lotus Dharma, entering the immovable samādhi to teach the Great Nirvana, etc. This is called the dharma wheel that gathers branches to return to the source. It should be known that the four noble truths dharma wheel is the manifest turning, while Mahāyāna teaching is the esoteric turning. In the Prajñāpāramitā, it points to the Prajñāpāramitā and calls it "the second dharma wheel turning in Jambudvīpa." The Lotus Sutra also says, "Formerly at Benares I turned the four noble truths dharma wheel, now I again turn the supreme and greatest dharma wheel," etc. All reveal that Mahāyāna is indeed the wheel of no-self of persons, already turning the esoteric wheel manifested by the samādhi of pudgala.

Such transformative ceremonies as above are the constant standards for guiding and transforming in defiled worlds, and the Tathāgatas of the three times share the same Buddha-way, as explained in the "Skillful Means" chapter of the Lotus Sutra.

Question: Why is it that in defiled worlds only the four noble truths dharma wheel is proclaimed and the great vehicle dharma teaching is not clearly explained? Answer: The sentient beings of Jambudvīpa have dull faculties and heavy obstructions, grasping the characteristics of aggregates, deeply attached to the five desires, entering the dense forest of wrong views, unable to receive the profound scriptures of the great vehicle. If for those of lesser faculties and inferior capacity one directly teaches profound dharmas, they will generate wrong views and wrong attachments, weaving nets of false views - like a snake drinking water and making it poison. Even if some gain correct understanding and correct views, being hesitant about the stages of what they study, many imitate what seems right but is not, just like painting a tiger but creating a dog. Therefore the Tathāgata, from the boundless and extremely deep ocean of truth, scoops up a single drop of water to moisten