一　顕揚正法復古集二巻 - 翻刻

翻刻

【四頁上段】
　閻浮枯槁之衆生＿一。恆轉＿二 四諦人空法輪＿一。碾＿二碎二十薩
　迦耶大我慢山＿一。淨＿二治五陰心垢＿一已後。入＿二於甚深三摩
　地＿一密轉＿二大乘大空如來藏秘密法輪＿一。破＿二無明住地＿一。盡＿二
　二種生死＿一。是閻浮一化漸入秘藏之妙術也。法華迹門
　涅槃前分。一示＿二此秘訣＿一可＿レ察。
所謂顯示法輪。依＿二 四眞諦＿一制＿二 三學處＿一。爲＿二入理行＿一。如來
力無畏大悲等流。說＿二 三法藏＿一。詮＿二 三學處＿一。謂修多羅毘尼
阿毗曇。修多羅。乃增上心學論道。毗尼。乃增上戒學論
道。阿毗曇。乃增上慧學論道。戒以禁＿二身口之過惡＿一。定以
寂＿二心之散亂＿一。慧以照＿二心之昏暗＿一。又戒能制＿二止惑所起業＿一。
定能伏＿レ惑。慧能斷＿レ惑。故論云。戒如＿レ捉＿レ賊。定縛。慧殺。
當＿レ知三行相因猶如＿二鼎足＿一。何以故。戒業淨。則淨定自生。
定澄淨。則靈慧自發。慧明了。則癡惑自除。癡惑滅。則淨
心顯現。無量三昧神通從＿二是處＿一起。摩訶衍秘藏從＿二是處＿一
現。四十二賢聖從＿二是處＿一立。所以是三法名＿二 三決定道＿一。亦
名＿二 三無漏學＿一。亦名＿二學邊際＿一。蓋此三學。即如來藏性具德
相。如來以＿二無師智無礙智＿一。法＿二其本性寂照＿一。制＿二 三學處＿一。以

【四頁下段】
備＿二學道之洪範＿一焉。實乃稱性之玄猷。甘露之妙門也。所
以如來在世聖弟子流。三學均修無＿二復異致＿一。但由＿下其所＿二。
好樂＿一以＿レ類分＿上。有＿下持＿二修妬路＿一比丘。持＿二毗尼＿一比丘。持＿二摩
夷＿一比丘之目＿上耳。如來滅後七日。尊者大迦葉集＿二會千大
阿羅漢＿一。於＿二摩竭陀國七葉巖＿一。結＿二集三藏＿一。尊者阿難結＿二集
修多羅藏＿一。尊者優波離結＿二集昆尼藏＿一。尊者大迦葉結＿二集
阿毘曇藏＿一。名＿二之上座部＿一。爾時界外有＿二數萬大衆＿一。凡聖聚
會結＿二集五法藏＿一。謂三藏及雜藏禁呪藏。名＿二之大衆部＿一。窟
內窟外雖＿レ分＿二 二部＿一。法乳一味無＿二復異諍＿一。是名＿二前番二部＿一。
後過＿二百十餘年＿一有＿二大士＿一。名曰＿二大天＿一。慨＿下乎三藏學者堕＿二
于名相＿一。轉失＿中聖旨＿上。乃取＿二大乘空義＿一。合＿二糅三藏＿一。宣＿二說生
死涅槃但是假名＿一。且以＿二 一偈＿一誦＿二出五事＿一。而上座部不＿レ信＿レ
之。痛加＿二毀斥＿一。大衆部乃信＿二用之＿一。竝誦＿二 五事＿一。於＿レ是乎。異
執調然。法道不＿レ融。是名＿二後番二部＿一。
　寂藕謂。前番二部非＿二全無＿一＿レ異。上坐部乃迦文嫡嗣。五
　師相承專弘＿二 三藏＿一。不＿レ傳＿二餘藏＿一。大乘方等緊秘不＿レ傳。大
　衆部是傍派。而傳＿二持五藏＿一。雜藏之中出＿二菩薩法＿一。且阿

【五頁上段】
　含中所＿レ言未曾有法。宛似＿レ指＿二大乘法＿一。豈非＿三 二部所執
　既有＿二少異＿一乎。眞諦三藏云。後番大衆部中。有＿下傳＿二華
　嚴般若金光明維摩勝鬘涅槃等大乘經＿一者＿上。衆中有＿下信＿二
　此經＿一者＿上。有＿下不＿レ信＿二此經＿一者＿上。云云。又云。多聞部中。間
　唱＿二深義＿一參＿二涉大乘＿一。云云。由＿二此說＿一而推＿レ之。乃知前番
　大衆部。已密傳＿二大乘＿一。而由＿二是密傳＿一。後人乃有＿二信焉者
　不＿レ信焉者＿一。又後番上座部所＿レ出法藏部經量部等。立＿二
　五法藏＿一。其說亦涉＿二深義＿一。旨趣往往順＿二同於大衆部及
　大乘＿一。惟夫上座部弘傳。緊秘＿二深義＿一。故後至＿三薩婆多興＿二
　盛於世＿一。其弊轉墮＿二名相＿一。遂至＿レ不＿レ知＿三如來有＿二甚深秘
　藏＿一。偶聞＿レ說＿二深義＿一。則謂＿二之非佛說＿一。而嫌＿二忌之＿一猶如＿二仇
　怨＿一。三藏實義殆乎將＿レ滅矣。于時上座部中。有＿下概＿三乎自
　部之頽風將＿レ失＿二聖旨＿一者＿上。但就＿二理長＿一別作＿二 一計＿一。如＿二法
　藏部經量部等＿一也。又其禁呪藏中。應＿レ有＿二許多持明秘
　法＿一。於＿レ 中三部五部之秘經。特顯＿二如家秘藏之玄極＿一故。
　傳法菩薩秘＿二藏諸修羅窟鐵塔等＿一與。由＿レ是觀＿レ之。不＿二翅
　後番二部所計有＿一＿レ異。前番二部傳持異致可＿レ知。問。前

【五頁下段】
　番上座五聖傳持。只三法藏。斷乎無＿レ他。何由知＿三彼亦
　有＿二秘蘊＿一耶。　答。斯有＿二理敎＿一。今且出＿二敎證＿一焉。付法藏
　傳云。商那和修降＿二臨優婆毱多房＿一。手指＿二虛空＿一。便下＿二香
　乳＿一。如＿二高山頂懸泉流注＿一。問言。毱多是何定相。毱多即
　入＿二 三昧＿一。深心觀察不＿レ能＿二曉了＿一。即問＿二其師＿一。是何三昧。
　和修答曰。此名爲＿二龍奮迅定＿一。如＿レ是次第五百三昧問＿二
　其名字＿一。都不＿二了知＿一。乃至毱多當＿レ知。如來三味。諸辟
　支佛不＿レ識＿二其名＿一。緣覺三味。一切聲聞不＿レ能＿二解了＿一。大
　目犍連舍利弗等所入三昧。其餘羅漢不＿レ能＿二測度＿一。吾
　師阿難三昧定相。我悉不＿レ知。今吾三味。汝亦不＿レ知。如＿レ
　是三昧。吾涅槃後皆隨＿レ吾滅。七萬七千本生諸經。滿
　足一萬阿毘曇藏。有＿二 八萬數清淨毘尼＿一。如＿レ是之法。亦
　隨＿レ我滅。是故毱多。如來滅後賢聖隱沒。如＿レ是法藏漸
　當＿二衰損＿一。云云。以＿レ是證＿レ之。諸聖內證。有＿二無量三昧智
　慧。無量秘密法藏＿一。非＿二凡所＿一＿レ測也。然則當今人間受持
　之三藏及大乘。乃諸大羅漢付法藏諸聖心中所證法
　蘊。百千萬分之一而已。秘蘊可＿レ察。理證頗多。至＿レ 下

現代語訳

【四頁上段】
閻浮提の枯槁した衆生を潤し、恒に四諦人空法輪を転じて、二十薩迦耶大我慢山を砕き、五陰の心垢を浄治した後、甚深三摩地に入って密かに大乗大空如来蔵秘密法輪を転じ、無明住地を破って二種生死を尽くす。これが閻浮提一化において漸次に秘蔵に入る妙術である。法華迹門と涅槃前分は、この秘訣を一たび示しているので察すべきである。

いわゆる顕示法輪は、四真諦に依って三学処を制定し、入理の行とする。如来の力・無畏・大悲の等流として三法蔵を説き、三学処を詮する。謂ゆる修多羅・毘尼・阿毘曇である。修多羅は増上心学を論ずる道、毘尼は増上戒学を論ずる道、阿毘曇は増上慧学を論ずる道である。戒は身口の過悪を禁じ、定は心の散乱を寂め、慧は心の昏暗を照らす。また戒はよく惑の起こす業を制止し、定はよく惑を伏し、慧はよく惑を断つ。故に論に云く「戒は賊を捉える如く、定は縛り、慧は殺す」と。知るべし、三行は相因して鼎の足の如くである。何となれば、戒業が浄ければ則ち浄定が自ら生じ、定が澄浄であれば則ち霊慧が自ら発し、慧が明了であれば則ち癡惑が自ら除かれ、癡惑が滅すれば則ち浄心が顕現し、無量の三昧神通がこの処より起こり、摩訶衍の秘蔵がこの処より現れ、四十二の賢聖がこの処より立つ。所以にこの三法を三決定道と名づけ、また三無漏学と名づけ、また学辺際と名づける。けだしこの三学は、即ち如来蔵の性具の徳相である。如来は無師智・無礙智をもって、その本性の寂照に法り、三学処を制して、

【四頁下段】
学道の洪範を備えるのである。実に称性の玄猷であり、甘露の妙門である。所以に如来在世の聖弟子の流れは、三学を均しく修めて復た異致なし。ただその好楽するところによって類をもって分かれ、修多羅を持する比丘、毘尼を持する比丘、摩夷を持する比丘の名目があるのみである。如来滅後七日、尊者大迦葉は千大阿羅漢を集会し、摩竭陀国七葉巌において三蔵を結集した。尊者阿難は修多羅蔵を結集し、尊者優波離は昆尼蔵を結集し、尊者大迦葉は阿毘曇蔵を結集した。これを上座部と名づける。その時界外に数万の大衆があり、凡聖聚会して五法蔵を結集した。謂ゆる三蔵及び雑蔵・禁呪蔵である。これを大衆部と名づける。窟内窟外は二部に分かれたといえども、法乳は一味で復た異諍なし。これを前番二部と名づける。

後に百十余年を過ぎて大士があり、大天と名づけた。三蔵学者が名相に堕して聖旨を転失することを慨き、大乗の空義を取って三蔵に合糅し、生死涅槃はただこれ仮名であると宣説した。且つ一偈をもって五事を誦出したが、上座部はこれを信ぜず、痛く毀斥を加えた。大衆部は乃ちこれを信用し、併せて五事を誦した。ここにおいて異執調然として、法道融けず。これを後番二部と名づける。

寂蓮（著者）が謂うに、前番二部は全く異なしというわけではない。上座部は迦文（釈迦）の嫡嗣であり、五師相承して専ら三蔵を弘め、余蔵を伝えず。大乗方等は緊秘して伝えず。大衆部は傍派であって五蔵を伝持し、雑蔵の中から菩薩法を出し、且つ阿

【五頁上段】
含中の言う未曾有法は、宛も大乗法を指すに似ている。豈に二部の所執が既に少異があるのではないか。真諦三蔵が云うに、後番大衆部中に、華厳・般若・金光明・維摩・勝鬘・涅槃等の大乗経を伝える者があり、衆中にこの経を信ずる者があり、この経を信じない者があったという。また云うに、多聞部中で、間々深義を唱えて大乗に参渉したという。この説によってこれを推せば、前番大衆部は已に密かに大乗を伝え、この密伝によって、後人に信ずる者と信じない者があったことを知る。また後番上座部の出した法蔵部・経量部等も五法蔵を立て、その説もまた深義に渉り、旨趣は往々にして大衆部及び大乗に順同した。ただ上座部の弘伝は深義を緊秘したため、故に後に薩婆多が世に興盛するに至り、その弊はかえって名相に堕し、遂に如来に甚深秘蔵があることを知らなくなった。偶々深義を説くを聞けば、則ちこれを仏説でないとし、これを嫌忌すること仇怨の如くであった。三蔵の実義は殆んど滅びんとした。この時上座部中に、自部の頽風が聖旨を失わんとすることを慨く者があったが、ただ理の長ずるに就いて別に一計を作すのみであった。法蔵部・経量部等の如くである。またその禁呪蔵中には、許多の持明秘法があるべきである。その中三部五部の秘経は、特に如家秘蔵の玄極を顕すが故に、伝法菩薩はこれを諸修羅窟・鉄塔等に秘蔵した。これによって観れば、ただ後番二部の所計に異があるのみでなく、前番二部の伝持にも異致があることを知るべきである。問う。前

【五頁下段】
番上座の五聖の伝持は、ただ三法蔵のみで、断じて他なし。何によって彼もまた秘蘊があることを知るか。答う。これに理教がある。今まず教証を出そう。付法蔵伝に云う。商那和修が優婆毱多の房に降臨し、手で虚空を指すと、便ち香乳が下り、高山の頂から懸泉が流注するが如くであった。「毱多よ、これは何の定相か」と問う。毱多は即ち三昧に入って深心に観察したが了知することができなかった。即ちその師に問うた。「これは何の三昧か」と。和修答えて曰く。「これを龍奮迅定と名づける」と。このように次第に五百の三昧について其の名字を問うたが、都て了知しなかった。乃至毱多よ、知るべし。如来の三昧を諸辟支仏はその名を識らず、縁覚の三昧を一切声聞は解了することができない。大目犍連・舎利弗等の所入の三昧を、其の余の羅漢は測度することができない。吾が師阿難の三昧定相を、我は悉く知らない。今吾が三昧を、汝もまた知らない。このような三昧は、吾が涅槃の後皆吾に随って滅する。七万七千の本生諸経、満足一万の阿毘曇蔵、八万数の清浄毘尼がある。このような法もまた我に随って滅する。是故に毱多よ、如来滅後に賢聖が隠没すれば、このような法蔵は漸く衰損すべきである」と。これをもってこれを証するに、諸聖の内証には、無量の三昧智慧、無量の秘密法蔵があって、凡夫の測るところではない。然れば当今人間で受持する三蔵及び大乗は、諸大羅漢・付法蔵・諸聖の心中に証した法蘊の百千万分の一のみである。秘蘊察すべし。理証は頗る多く、下に至って

英語訳

【Fourth Page Upper Section】
moistening the withered sentient beings of Jambudvīpa, constantly turning the dharma wheel of the four truths and emptiness of persons, crushing the twenty kinds of satkāya-dṛṣṭi (view of self-existence) and the great mountain of pride, and after purifying the mental defilements of the five aggregates, entering profound samādhi to secretly turn the Mahāyāna great emptiness Tathāgata-garbha esoteric dharma wheel, breaking the ground of ignorance and exhausting the two kinds of birth and death. This is the wonderful technique of gradually entering the secret treasury in the single transformation [teaching] of Jambudvīpa. The trace teaching of the Lotus Sutra and the first part of the Nirvana Sutra once demonstrate this secret method, which should be carefully observed.

The so-called manifest dharma wheel relies on the four noble truths to establish the three training grounds as the practice for entering principle. As the natural outflow of the Tathāgata's powers, fearlessness, and great compassion, it teaches the three dharma treasuries and explicates the three training grounds - namely sūtra, vinaya, and abhidharma. Sūtra is the path that discusses the training of superior mind; vinaya is the path that discusses the training of superior morality; abhidharma is the path that discusses the training of superior wisdom. Morality prohibits the evil transgressions of body and speech; concentration pacifies the mind's distraction; wisdom illuminates the mind's darkness. Also, morality can control and stop the karma arising from delusion; concentration can subdue delusion; wisdom can cut off delusion. Therefore the treatises say: "Morality is like catching a thief, concentration binds him, wisdom kills him." It should be known that the three practices mutually depend on each other like the legs of a tripod. Why? Because when moral conduct is pure, pure concentration naturally arises; when concentration is clear and pure, spiritual wisdom naturally emerges; when wisdom is clear and understanding, ignorant delusion naturally disappears; when ignorant delusion is extinguished, the pure mind manifests; countless samādhis and spiritual powers arise from this place; the secret treasury of Mahāyāna appears from this place; the forty-two stages of worthies and sages are established from this place. Therefore these three dharmas are called the three definitive paths, also called the three undefiled trainings, and also called the culmination of training. Indeed, these three trainings are precisely the inherent virtuous characteristics of the Tathāgata-garbha. The Tathāgata, with teacher-less wisdom and unobstructed wisdom, following the fundamental nature of tranquil illumination, established the three training grounds to

【Fourth Page Lower Section】
provide the great standards for the path of learning. They are truly the mysterious principles according with nature, the wonderful gates of sweet dew. Therefore, during the Tathāgata's lifetime, the stream of noble disciples cultivated the three trainings equally without different approaches. They were distinguished by categories only according to their preferences - there were merely the designations of bhikṣus who maintained sūtras, bhikṣus who maintained vinaya, and bhikṣus who maintained the Māthṛkā. Seven days after the Tathāgata's nirvana, Venerable Mahākāśyapa assembled a thousand great arhats at Seven-Leaf Cave in Magadha to compile the three baskets. Venerable Ānanda compiled the sūtra basket, Venerable Upāli compiled the vinaya basket, and Venerable Mahākāśyapa compiled the abhidharma basket. This was called the Sthavira school. At that time, outside the boundary there were several tens of thousands of people in a great assembly; ordinary people and sages gathered together to compile five dharma baskets - namely the three baskets plus the miscellaneous basket and the dhāraṇī basket. This was called the Mahāsāṃghika school. Although inside and outside the cave were divided into two schools, the dharma milk was of one flavor without different disputes. This is called the first division into two schools.

Later, after more than 110 years, there was a great being called Mahādeva. Lamenting that scholars of the three baskets had fallen into names and characteristics and lost the sage's intent, he took the emptiness doctrine of Mahāyāna and mixed it with the three baskets, proclaiming that birth-death and nirvana are merely conventional designations. Moreover, using one verse he recited five matters, but the Sthavira school did not believe this and severely criticized and rejected it. The Mahāsāṃghika school then believed and used it, jointly reciting the five matters. Thereupon different attachments became clear, and the dharma path was not harmonized. This is called the second division into two schools.

Jakuren (the author) says: The first division into two schools was not entirely without difference. The Sthavira school was the legitimate heir of Kāśyapa (Śākyamuni), with five teachers in succession exclusively propagating the three baskets and not transmitting other baskets. They kept Mahāyāna Vaipulya teachings strictly secret and did not transmit them. The Mahāsāṃghika school was a branch line that transmitted and maintained five baskets, producing bodhisattva dharmas from the miscellaneous basket, and moreover the Ā-

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gama's mention of "unprecedented dharmas" seems to point precisely to Mahāyāna dharmas. How could the positions held by the two schools not already have some differences? Paramārtha Tripiṭaka said that within the later Mahāsāṃghika school, there were those who transmitted Mahāyāna sūtras such as Avataṃsaka, Prajñāpāramitā, Golden Light, Vimalakīrti, Śrīmālā, Nirvana, etc. Among the assembly there were those who believed these sūtras and those who did not believe them. He also said that within the Bahuśrutīya school, they occasionally proclaimed profound meanings and became involved with Mahāyāna. Inferring from these statements, we know that the first Mahāsāṃghika school already secretly transmitted Mahāyāna, and due to this secret transmission, later people included both believers and non-believers. Also, the Dharmaguptaka and Sautrāntika schools that emerged from the later Sthavira school established five dharma baskets, and their teachings also touched on profound meanings, with purports often according with the Mahāsāṃghika school and Mahāyāna. However, since the Sthavira school's propagation kept profound meanings strictly secret, when later the Sarvāstivāda flourished in the world, their corruption increasingly fell into names and characteristics, eventually not knowing that the Tathāgata had extremely profound secret treasuries. When they occasionally heard profound meanings being taught, they considered them not the Buddha's teaching and detested them like enemies. The true meaning of the three baskets was nearly about to perish. At that time within the Sthavira school, there were those who lamented that their school's declining customs would lose the sage's intent, but they merely made separate theories based on what seemed reasonable, as with the Dharmaguptaka and Sautrāntika schools, etc. Also, within their dhāraṇī basket, there should have been many vidyā secret dharmas. Among them, the secret sūtras of the three divisions and five divisions especially revealed the mysterious ultimate of Tathāgata secret treasuries, so dharma-transmitting bodhisattvas concealed them in various asura caves, iron towers, etc. Observing from this, not only did the positions of the later two schools differ, but the transmissions and maintenance of the first two schools also had different approaches, as can be known. Question: The

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transmission of the five sages of the first Sthavira school included only the three dharma baskets and absolutely nothing else. How do we know they also had secret treasuries? Answer: There are both doctrinal and scriptural reasons for this. Now let me first present scriptural evidence. The Treatise on the Succession of Dharma Treasures says: When Śāṇavāsin descended to visit Upagupta's chamber, he pointed his hand at empty space and fragrant milk immediately descended like a hanging spring flowing from a high mountain peak. He asked: "Gupta, what samādhi characteristic is this?" Upagupta immediately entered samādhi and observed with deep mind but could not understand it. He immediately asked his teacher: "What samādhi is this?" Śāṇavāsin answered: "This is called the dragon's vigorous advance samādhi." In this way he sequentially asked about the names of five hundred samādhis but understood none of them. "Gupta, you should know: the Tathāgata's samādhis - all the pratyekabuddhas do not know their names; the samādhis of solitary realizers - all śrāvakas cannot understand them; the samādhis entered by Mahāmaudgalyāyana, Śāriputra and others - the remaining arhats cannot fathom them; the samādhi characteristics of my teacher Ānanda - I do not know them at all; my present samādhis - you also do not know them. Such samādhis will all perish following me after my nirvana. There are 77,000 jātaka sūtras, a complete 10,000 abhidharma baskets, and 80,000 pure vinaya rules. Such dharmas will also perish following me. Therefore, Gupta, after the Tathāgata's nirvana when worthies and sages disappear, such dharma treasuries will gradually decline and be damaged." Using this as evidence, the inner realizations of the various sages contained immeasurable samādhi wisdom and immeasurable secret dharma treasuries that are not within the scope of ordinary beings' understanding. Therefore, the three baskets and Mahāyāna currently maintained in the human realm are merely one part in hundreds of thousands of millions of the dharma aggregates realized in the minds of the great arhats, dharma-treasury successors, and various sages. The secret treasuries should be carefully considered. There are quite many doctrinal proofs, reaching to below