一　顕揚正法復古集二巻 - 翻刻

翻刻

【十六頁上段】
無師省悟。深達＿二雜華玄猷＿一。後聽＿三雲華講＿二華嚴經＿一。投機符
契。倍究＿二幽秘＿一。乃製＿二華嚴探玄記。及旨歸綱目。五敎章。遊
心法界記。妄盡還源。義海百門等＿一。殫＿レ力弘＿二揚此宗＿一。雜華
宗敎於＿レ是圓備矣。三祖淳源從＿レ是絕＿レ流惜乎。
　清凉觀國師。圭峯密禪師等。雖＿レ承＿二嗣是宗＿一。間設＿二異義＿一。
　望＿二之三祖＿一。頗有＿二逕庭＿一。各作＿二 一家＿一振＿二于一時＿一。雖＿三然其
　說竝有＿二道理＿一。非＿二是三祖之正旨＿一。其之所＿二以不＿一＿レ系＿二於法
　嗣＿一在＿二於斯＿一矣。其異如＿二探玄發揮等辨＿一。
二明＿二華嚴敎相＿一者。夫此華嚴經。乃毘盧遮那所證法曼荼
羅。通＿二 三世閒＿一。無盡敎義。佛說。菩薩說。剎說。衆生說。
三世一切說。華嚴旨歸出＿二 十類經＿一。探玄記鈘＿二 六類經＿一。謂
恆本。大本。上本。中本。下本。略本是也。所謂恆本者。即
普賢所感法界素怛覧也。其大本者。亦大菩薩陀羅尼力
之所＿二受持＿一也。其上本中本者。猶是天中龍宮之所＿二秘藏＿一。
而非＿二閻浮衆生之所＿一＿レ持也。其下本者。即十萬頌。是傳法
菩薩。寄＿二諸時處人法＿一。乃略＿二攝法界塵數敎義＿一。以使＿三閻浮
提衆生獲＿二見聞益＿一。於＿二斯下本中＿一。略出傳譯者是略本。即

【十六頁下段】
現流新舊譯本是也。晉之所譯。八會三十四品。大分爲＿レ
五。初世間淨眼品。是緣起因緣分。列＿二 三世間＿一。以寄＿二顯
法界緣集＿一。次盧遮那品。是舉果勸樂生信分。果乃盧遮
那華藏世界。因乃普莊嚴童子。因果二法。即如來藏心體
義。是爲＿二所信境＿一。次從＿二名號品＿一至＿二如來性起品＿一 三十品。
是修生因契果生解分。於＿レ 中初二十八品。是差別因果。
亦名＿二修因果＿一。後二品。是平等因果。亦名＿二修顯因果＿一。此二
因果。二而不二。不二而二。何以故。差別因果。以＿二普智＿一照。
即平等因果。因悉普賢行。果成如來性起。故前修生因果
中。初二十五品是因。後三品是因。後三品是果。若於＿二別
敎門＿一判焉則。因即見聞解行。果即證入。若於＿二同敎門＿一。判
焉則。初名號品。乃表＿二顯人天乘順解脫分善＿一。次四諦品。
乃表＿二顯二乘同敎＿一。次光明覺品是眞諦。徧計即空。次明
難品是俗諦。依他似有。如＿レ 上二品。大乘始門。乃表＿二顯三
乘同敎＿一。次淨行品已下是一實諦。中道圓成實。離＿レ有離＿レ
無。乃表＿二顯一乘同敎＿一。此中信住行向地及佛果。即是信
解行證。證中亦有＿二分證滿證＿一。配對可＿レ知。如＿レ是二種因果。

【十七頁上段】
全由＿三 二空中道智。明照＿二破無明及無明所起惑品＿一。而顯
現焉。故屬＿二之文珠門＿一。名爲＿二生解分＿一。次離世間品。是託
法進趣成行分。即成行因果。屬＿二之普賢門＿一。同別二門如＿二
探玄十七明＿一。後入法界品。是依人入證成德分。即證入
因果。是乃離垢染轉一合義。能入法界乃文殊門。所入
法界乃普賢門本會即佛及普賢境界。是當＿二別敎不共門＿一。
末會有＿レ 三。是含＿二同敎共門＿一。初比丘會。是二乘同敎。次
龍宮會。是三乘同敎。後善財會。乃一乘同敎。與＿二 上修生
因果同別義門＿一。其旨脗合。但彼就＿レ解明。此約＿レ證示。且人
天同敎攝＿二於二乘＿一可＿レ知。終＿レ乘則。一乘二乗三乘五乘乃
至無量乘。約＿レ敎則。小始終頓悉是華嚴同敎門。救＿二攝七
地已還衆生＿一之妙法甘露。而稟＿二是法＿一者。莫＿レ有＿下不＿三終歸＿二
入華嚴法界＿一者＿上矣。至＿レ 下當悉。三華嚴宗趣者。此經以＿二因
果緣起理實法界＿一。而爲＿二宗趣＿一。理實法界即如來藏心。謂普
賢法界爲＿レ因。盧舍那法界爲＿レ果。因果緣起即五周因果。
於＿レ 中普賢因果。是別敎不共緣起。二乘三乘五乘等因果。
乃同敎共門緣起可＿レ知。又法界法門。略辦＿二 十事五對＿一。謂

【十七頁下段】
敎義理事境智行位因果。所謂敎義互爲＿二宗趣＿一。下之四對
亦復如＿レ是。具如＿二探玄辨＿一。此十事五對。能攝＿二 二乘三乘五
乘等一切敎義。乃至因果同別二門＿一。準＿レ 上可＿レ知。又法界
因果分相顯示。有＿二 十義五門＿一。一無等境。即眞如法界。此
有＿二 二位＿一。一出纏離垢法界。二在纏性淨法界。此二爲＿二所
信所證境＿一故。二無等心。此亦二義。一大菩提心。二信悲
智等。三無等行。此亦二義。一差別行。二普賢行。四無
等位。此亦二義。一行布差別位。二圓融相攝位。五無等
果。此亦二義。一修生果。二修顯果。即此五門。通＿二收華
嚴大敎海＿一。以爲＿二宗趣＿一。又此五門。約＿二別敎門＿一則。悉是普
賢智境界。何以故。十義融即故。約＿二同敎門＿一則。二乘三乘
五乘乃至無量乘。從＿レ微入＿レ著。從＿レ別趣＿レ普故。又法界因
果雙融俱離。謂性相融即無礙自在。此亦十義。一由＿二離
相＿一故。因果不＿レ異＿二法界＿一。二由＿二離性＿一故。法界不＿レ異＿二因果＿一。
乃至十因果二位各隨差別。一一法。一一行。一一德。一
一位。皆各總＿二攝無盡無盡諸法門海＿一。是爲＿二華嚴無盡宗
趣＿一可＿レ知。四乘分齊者。謂五敎止觀。孔目章。五十要問

現代語訳

【十六頁上段】
師に就かずして省悟し、深く雑華（華厳）の玄猷を達した。後に雲華の華厳経講義を聴聞し、機に投じて符契し、倍々幽秘を究めた。乃ち華厳探玄記、及び旨帰綱目、五教章、遊心法界記、妄尽還源、義海百門等を製作し、力を尽くしてこの宗を弘揚した。雑華宗教はここにおいて円備した。三祖の淳源はこれより流を絶った。惜しむべきことである。

清涼観国師、圭峰密禅師等は、この宗を承嗣したといえども、間々異義を設け、三祖に望むれば、頗る径庭がある。各々一家を作して一時に振るったが、しかしながらその説は並びに道理があるとはいえ、三祖の正旨ではない。彼らが法嗣に系譜されない所以はここにある。その異同は探玄発揮等の弁に如し。

二に華厳教相を明かすとは、夫れこの華厳経は、毘盧遮那の所証法曼荼羅であり、三世間に通じる無尽の教義である。仏説、菩薩説、刹説、衆生説、三世一切説である。華厳旨帰は十類経を出し、探玄記は六類経を立てる。謂く恒本、大本、上本、中本、下本、略本これである。所謂恒本とは、即ち普賢の感ずる法界素怛覧である。その大本とは、亦た大菩薩陀羅尼力の受持する所である。その上本中本とは、猶お天中龍宮の秘蔵する所であって、閻浮衆生の持する所ではない。その下本とは、即ち十万頌であり、これは伝法菩薩が諸々の時処人法に寄せて、乃ち法界塵数の教義を略摂し、以って閻浮提衆生をして見聞の益を獲させしむ。この下本中より、略出して伝訳する者が略本である。即ち

【十六頁下段】
現在流通する新旧訳本がこれである。晋の所訳は、八会三十四品であり、大きく五分に分ける。初めの世間浄眼品は、これ縁起因縁分である。三世間を列ねて、以って法界縁集を寄顕す。次の盧遮那品は、これ挙果勧楽生信分である。果は乃ち盧遮那華蔵世界、因は乃ち普荘厳童子である。因果二法は、即ち如来蔵心体の義であり、これを所信境と為す。次に名号品より如来性起品に至る三十品は、これ修生因契果生解分である。中において初めの二十八品は、これ差別因果であり、亦た修因果と名づく。後の二品は、これ平等因果であり、亦た修顕因果と名づく。この二因果は、二にして不二、不二にして二である。何を以ての故に。差別因果を普智をもって照らせば、即ち平等因果となる。因は悉く普賢行であり、果は如来性起を成ずるが故に、前の修生因果中、初めの二十五品は因、後の三品は果である。もし別教門において判ずれば、因は即ち見聞解行、果は即ち証入である。もし同教門において判ずれば、初めの名号品は、乃ち人天乗順解脱分善を表顕し、次の四諦品は、乃ち二乗同教を表顕す。次の光明覚品は真諦であり、遍計即空である。次の明難品は俗諦であり、依他似有である。上の如き二品は大乗始門であり、乃ち三乗同教を表顕す。次の浄行品以下は一実諦であり、中道円成実であり、有を離れ無を離れ、乃ち一乗同教を表顕す。この中の信住行向地及び仏果は、即ちこれ信解行証である。証中にも亦た分証満証がある。配対は知るべし。是の如き二種因果は、

【十七頁上段】
全く二空中道智によって、無明及び無明所起の惑品を明照破して、顕現するのである。故にこれを文殊門に属し、生解分と名づく。次の離世間品は、これ託法進趣成行分であり、即ち成行因果である。これを普賢門に属す。同別二門は探玄十七の明の如し。後の入法界品は、これ依人入証成徳分であり、即ち証入因果である。これは乃ち離垢染転一合の義である。能入法界は乃ち文殊門、所入法界は乃ち普賢門である。本会は即ち仏及び普賢境界であり、これは別教不共門に当たる。末会に三つあり、これは同教共門を含む。初めの比丘会は、これ二乗同教。次の龍宮会は、これ三乗同教。後の善財会は、乃ち一乗同教である。上の修生因果同別義門と、その旨は脗合する。但し彼は解に就いて明かし、此は証に約して示す。且つ人天同教は二乗に摂するを知るべし。乗を終えて言えば、一乗二乗三乗五乗乃至無量乗である。教に約して言えば、小始終頓は悉く華厳同教門であり、七地已還の衆生を救摂する妙法甘露である。而してこの法を稟ける者は、終に華厳法界に帰入しない者はないのである。当に悉く知るべし。三に華厳宗趣とは、この経は因果縁起理実法界を以って宗趣と為す。理実法界は即ち如来蔵心である。謂く普賢法界を因と為し、盧舎那法界を果と為す。因果縁起は即ち五周因果である。中において普賢因果は、これ別教不共縁起である。二乗三乗五乗等因果は、乃ち同教共門縁起なるを知るべし。又法界法門は、略して十事五対を弁ず。謂く

【十七頁下段】
教義理事境智行位因果である。所謂教義は互いに宗趣と為し、下の四対も亦た是の如し。具には探玄の弁の如し。この十事五対は、能く二乗三乗五乗等一切教義、乃至因果同別二門を摂す。上に準じて知るべし。又法界因果分相顕示には、十義五門がある。一に無等境、即ち真如法界である。これに二位がある。一に出纏離垢法界、二に在纏性浄法界である。この二つを所信所証境と為すが故である。二に無等心、これも亦た二義がある。一に大菩提心、二に信悲智等である。三に無等行、これも亦た二義がある。一に差別行、二に普賢行である。四に無等位、これも亦た二義がある。一に行布差別位、二に円融相摂位である。五に無等果、これも亦た二義がある。一に修生果、二に修顕果である。即ちこの五門は、通じて華厳大教海を収めて、以って宗趣と為す。又この五門は、別教門に約すれば、悉くこれ普賢智境界である。何を以ての故に。十義融即するが故である。同教門に約すれば、二乗三乗五乗乃至無量乗は、微より著に入り、別より普に趣くが故である。又法界因果双融倶離とは、謂く性相融即無礙自在である。これも亦た十義がある。一に離相によるが故に、因果は法界に異ならず。二に離性によるが故に、法界は因果に異ならず。乃至十に因果二位各々差別に随って、一一法、一一行、一一徳、一一位は、皆各々総じて無尽無尽諸法門海を摂するのである。これを華厳無尽宗趣と為すを知るべし。四に乗分斉とは、謂く五教止観、孔目章、五十要問

英語訳

【Sixteenth Page Upper Section】
He awakened without a teacher and deeply comprehended the mysterious principles of the Avataṃsaka (Flower Garland). Later he listened to Yunhua's lectures on the Avataṃsaka Sūtra, which resonated with his faculties and created perfect accord, and he further investigated the profound secrets. He then composed the Huayan Tanxuan Ji (Record of Exploring the Mysteries of Huayan), along with the Essential Outline, Five Teachings Chapter, Record of the Mind's Journey through the Dharma Realm, Complete Elimination Returning to Source, Meaning-Ocean Hundred Gates, etc., exhausting his efforts to promote this school. The Avataṃsaka school's teachings were thus completely equipped. The pure source of the three patriarchs was cut off from this point - how regrettable!

Although Qingliang Master Chengguan, Guifeng Chan Master Zongmi, etc., inherited and succeeded this school, they occasionally established different doctrines that, compared to the three patriarchs, showed considerable divergence. Each established their own school and flourished for a time. Although their teachings all had their reasoning, they were not the correct intent of the three patriarchs. The reason they are not included in the dharma lineage lies in this. Their differences are like those discussed in the Tanxuan Fahui and other texts.

Second, clarifying the Huayan doctrinal characteristics: This Huayan Sūtra is the dharma maṇḍala realized by Vairocana, with inexhaustible doctrinal meaning pervading the three realms. There are Buddha's teachings, bodhisattva teachings, land teachings, sentient being teachings, and teachings of all three times. The Huayan Essential Meaning presents ten categories of sūtras; the Tanxuan Ji establishes six categories of sūtras: the eternal original, great original, superior original, middle original, lower original, and abbreviated original. The so-called eternal original is the dharma realm sūtra sensed by Samantabhadra. The great original is also what is maintained by the dhāraṇī power of great bodhisattvas. The superior and middle originals are still secretly preserved in the heavenly dragon palaces and are not what Jambudvīpa sentient beings can uphold. The lower original is the hundred thousand verses, where dharma-transmitting bodhisattvas, relying on various times, places, people and dharmas, briefly gather the teachings and meanings numerous as atoms in the dharma realm to enable Jambudvīpa sentient beings to gain the benefit of seeing and hearing. From this lower original, what is briefly extracted and translated are the abbreviated originals, which are

【Sixteenth Page Lower Section】
the currently circulating new and old translation editions. What was translated in the Jin dynasty has eight assemblies and thirty-four chapters, broadly divided into five parts. The first, the Chapter on the Pure Eyes of the World, is the section on causal conditions and dependent origination. It lists the three worlds to symbolically reveal the conditional gathering of the dharma realm. Next, the Vairocana Chapter is the section on presenting the fruit to encourage delight and generate faith. The fruit is Vairocana's Flower Treasury World; the cause is the youth Universal Adornment. These two dharmas of cause and fruit are the meaning of the tathāgatagarbha mind-essence, which serves as the object of faith. Next, from the Chapter on Names to the Chapter on the Tathāgata's Nature-Arising, thirty chapters constitute the section where cultivated causes accord with fruit to generate understanding. Within this, the first twenty-eight chapters are differentiated cause and fruit, also called cultivated cause and fruit. The latter two chapters are equal cause and fruit, also called cultivation-revelation cause and fruit. These two cause-and-fruits are "two yet not-two, not-two yet two." Why? When differentiated cause and fruit is illuminated by universal wisdom, it becomes equal cause and fruit. The causes are all Samantabhadra's practices; the fruit accomplishes the Tathāgata's nature-arising. Therefore, in the previous cultivated-birth cause and fruit, the first twenty-five chapters are cause, the latter three chapters are fruit. If judged according to the separate teaching gate, cause means seeing, hearing, understanding and practice; fruit means realization and entry. If judged according to the shared teaching gate, the first Chapter on Names expresses and reveals the wholesome roots of humans and devas that accord with liberation; the next Chapter on the Four Noble Truths expresses and reveals the shared teaching of the two vehicles. The next Chapter on Light and Awakening is conventional truth - the perfectly imagined as empty. The next Chapter on Clarifying Difficulties is ultimate truth - the other-dependent as seemingly existent. The above two chapters are the initial gate of Mahāyāna, expressing and revealing the shared teaching of the three vehicles. From the next Chapter on Pure Practices onward is the one real truth - the middle way perfectly accomplished reality,離有離無 [transcending existence and non-existence], expressing and revealing the shared teaching of the one vehicle. The faith, abodes, practices, dedications, grounds, and buddhahood within this are precisely faith, understanding, practice, and realization. Within realization there are also partial realization and complete realization. The correspondences can be understood. These two types of cause and fruit

【Seventeenth Page Upper Section】
are entirely manifested through the wisdom of the two emptinesses and middle way clearly illuminating and breaking through ignorance and the categories of delusions arising from ignorance. Therefore they belong to the Mañjuśrī gate and are called the section that generates understanding. The next Chapter on Transcending the World is the section on entrusting dharma, advancing, and accomplishing practice - namely accomplished practice cause and fruit. This belongs to the Samantabhadra gate. The shared and separate two gates are as clarified in Tanxuan volume seventeen. The final Chapter on Entering the Dharma Realm is the section on relying on people to enter realization and accomplish virtue - namely realization-entry cause and fruit. This is the meaning of transcending defilement and transformation into unity. The ability to enter the dharma realm is the Mañjuśrī gate; the entered dharma realm is the Samantabhadra gate. The original assembly is the realm of Buddha and Samantabhadra, corresponding to the separate teaching unshared gate. The final assembly has three parts, containing the shared teaching common gate. The first monk assembly is the shared teaching of the two vehicles. The next dragon palace assembly is the shared teaching of the three vehicles. The final Sudhana assembly is the shared teaching of the one vehicle. This perfectly accords with the above cultivated-birth cause-fruit shared-separate meaning gates. However, the former clarifies in terms of understanding; this demonstrates in terms of realization. Moreover, the shared teaching of humans and devas is included in the two vehicles, as can be understood. Speaking of concluding the vehicles: one vehicle, two vehicles, three vehicles, five vehicles, up to innumerable vehicles. Speaking in terms of teachings: Hīnayāna, initial, final, and sudden are all gates of Huayan shared teaching - wonderful dharma ambrosia that rescues and embraces sentient beings of the seventh ground and below. Those who receive this dharma all ultimately return to enter the Huayan dharma realm without exception. This should be fully understood. Third, the Huayan sectarian aims: This sūtra takes cause-fruit dependent origination and the real dharma realm as its sectarian aim. The real dharma realm is the tathāgatagarbha mind. The Samantabhadra dharma realm serves as cause; the Vairocana dharma realm serves as fruit. Cause-fruit dependent origination is the five cycles of cause and fruit. Within this, Samantabhadra cause and fruit is the separate teaching unshared dependent origination. The cause and fruit of two vehicles, three vehicles, five vehicles, etc., is the shared teaching common gate dependent origination, as can be understood. Moreover, the dharma realm dharma gate briefly discusses ten matters in five pairs:

【Seventeenth Page Lower Section】
teaching-meaning, principle-phenomena, object-wisdom, practice-stage, cause-fruit. The so-called teaching and meaning mutually serve as sectarian aims, and the lower four pairs are also likewise. This is detailed in the Tanxuan analysis. These ten matters in five pairs can embrace all the doctrinal meanings of two vehicles, three vehicles, five vehicles, etc., and even the shared-separate two gates of cause and fruit. This can be understood according to the above. Moreover, the dharma realm cause-fruit has distinguished manifestation with ten meanings in five gates. First, the incomparable object, namely the dharma realm of suchness. This has two positions: first, the dharma realm freed from entanglement and separated from defilement; second, the dharma realm entangled yet naturally pure. These two serve as the objects of faith and realization. Second, incomparable mind, which also has two meanings: first, great bodhi mind; second, faith, compassion, wisdom, etc. Third, incomparable practice, which also has two meanings: first, differentiated practice; second, Samantabhadra practice. Fourth, incomparable stage, which also has two meanings: first, sequential differentiated stages; second, perfect fusion mutually embracing stages. Fifth, incomparable fruit, which also has two meanings: first, cultivated birth fruit; second, cultivation-revelation fruit. These five gates comprehensively gather the great Huayan teaching ocean as the sectarian aim. Moreover, these five gates, according to the separate teaching gate, are all the wisdom realm of Samantabhadra. Why? Because the ten meanings are fused and unified. According to the shared teaching gate, two vehicles, three vehicles, five vehicles up to innumerable vehicles progress from subtle to manifest, from particular to universal. Moreover, dharma realm cause-fruit are mutually fused and transcendent, meaning nature and characteristics are fused in unobstructed freedom. This also has ten meanings. First, by transcending characteristics, cause and fruit are not different from the dharma realm. Second, by transcending nature, the dharma realm is not different from cause and fruit... up to the tenth: cause and fruit, each following their distinctions in the two positions - every single dharma, every single practice, every single virtue, every single stage each comprehensively embraces inexhaustible, inexhaustible seas of dharma gates. This should be understood as the inexhaustible sectarian aim of Huayan. Fourth, the scope of vehicles: the Five Teachings Śamatha-Vipaśyanā, Essential Meanings Chapter, Fifty Essential Questions