翻刻
【六頁上段】
華嚴宗秀句十首
五敎十宗￣ノ之華￣ハ。開＿二￣キ于大小性相￣ノ之園￣ニ＿一。
十玄六相￣ノ之月。懸＿二￣ル于圓融勝義￣ノ之天￣ニ＿一。
果性海￣ノ之上￣ニハ息＿二迴旋往復￣ノ之浪￣ヲ＿一。
因緣山￣ノ之中￣ニハ榮＿二￣カシ根莖枝葉￣ノ之林￣ヲ＿一。
日輪吐￣テ＿レ光。多百千￣ノ高山先￣ツ蒙￣リ＿レ照￣ヲ。
澐潤揚￣テ＿レ音￣ヲ。幾億萬￣ノ大海復獨￣リ沐￣ス。
坐＿二￣シテ道樹￣ニ＿レ而昇＿二 六天＿一。別敎￣ノ之意即通￣シ。
遊＿二￣テ法界￣ニ＿一而在＿二 一處￣ニ＿一。普法￣ノ之旨是￣レ明￣ナリ。
海印三昧￣ノ之力。現＿二￣シ萬像￣ヲ於一念￣ノ之上￣ニ＿一。
如來性起￣ノ之德。示＿二￣ス十門￣ヲ於一塵￣ノ之中￣ニ＿一。
華嚴何￣ノ處￣ヲ全＿二￣シテ己體￣ニ＿一在￣リ＿レ近￣ニ
法界何物指＿二￣シテ纖塵￣ヲ＿一不＿レ遠￣カラ。
炳炳￣トシテ齊￣ク現￣ス。安＿二￣シ明鏡￣ヲ於銀臺￣ニ＿一。
重重互￣ニ影￣ル。懸＿二￣ク寶珠￣ヲ於釋殿＿一。
普光明殿。扇＿二￣キ十首十門￣ノ之風￣ヲ＿一。
自在天宮。耀＿二￣ス一心一識￣ノ之光￣ヲ＿一。
【六頁下段】
妙峯山頂￣ニハ念佛三昧￣ノ風凉￣ク。
海門國境￣ニハ大海禪那￣ノ月朗￣ナリ。
開＿二￣テ慈氏￣ノ樓閣￣ヲ＿一。見＿二包徧普周￣ノ之財￣ヲ＿一。
入＿二￣テ普賢￣ノ毛孔￣ニ＿一 送＿二￣ル。 不可說劫￣ノ之春￣ヲ＿一。
眞言宗秀句十首
顯宗￣ハ是應化佛。多名句￣ノ之格言。
密藏￣ハ乃自性身。一含攝￣ノ之實義。
南天出現￣シテ専￣ラ任＿二初地懸記￣ノ之力￣ニ＿一。
東土￣ニ宣通。正￣ク由＿二￣ル三位善巧￣ノ之功￣ニ＿一。
拂＿二￣フハ客塵￣ヲ＿一者。顯乘￣ノ之德殊￣ニ勝￣タリ。
顯＿二￣スハ德財￣ヲ＿一者。秘敎￣ノ之功最大￣ナリ。
六大法性￣ノ之宮中￣ニハ自證￣ノ之樂是￣レ深￣シ。
四種曼荼￣ノ之臺上￣ニハ實德￣ノ之形寔￣ニ鮮￣ナリ。
金剛界￣ノ之都￣ニハ立＿二￣テ九會常恆￣ノ之閣￣ヲ＿一。
胎藏部￣ノ之國￣ニハ列＿二 十三大院￣ノ之殿￣ヲ＿一。
三妄雲散。華藏￣ノ晴天星象燦然￣タリ。
二障霧晴。密巌￣ノ金地樹林欝焉￣タリ。
【七頁上段】
三密瑜伽￣ノ之觀行。不￣シテ起座￣ヲ而大￣ニ悟￣リ。
五相成身￣ノ之覺相。不￣シテ運步￣ヲ而頓￣ニ證￣ス。
森羅￣タル萬象￣ノ之遮眼￣ニ也。皆本有￣ノ之吾財。
炳然￣タル千門￣ノ之浮心￣ニ也。悉￣ク元來￣ノ之己物￣ナリ。
自性無相￣ハ者。顯網覆￣テ而不能＿レ知￣ルコト。
法身色相￣ハ者。眞言顯￣シテ而所＿二￣ナリ洞達￣スル＿一。
五智￣ノ瓶水。灑＿二沙界￣ニ＿一而無￣ク＿レ盡￣ルコト。
四身￣ノ雲雨。經￣テ恆時￣ヲ而靡￣シ＿レ息￣ムコト
夫￣レ立敎開宗￣ハ者。古賢￣ノ之美芳。成義顯理￣ハ者。先哲
之雅風也。震旦￣ノ傳法￣ハ弘＿二￣ム十三宗￣ヲ＿一。前￣ノ十宗￣ノ外￣ニ
加＿二￣フ涅槃宗。地論。攝論￣ヲ＿一。後代漸￣ク廢￣シテ弘演不＿レ備￣ヲ。日
域傳法本有＿二 八宗＿一。禪法。淨土￣ハ。啻通＿二￣ス意致￣ヲ＿一。予宗遇＿二
華嚴￣ニ＿一。 戒獲＿二南律￣ヲ＿一。陶＿二鍊￣シテ跋摩￣ヲ＿一。 莊＿二飾￣シ四分￣ヲ＿一。瑩＿二
治￣シテ淨敎￣ヲ＿一。契＿二合￣ス十願￣ニ＿一。兼￣テ事＿二￣トシテ異聞＿一。遣＿二除￣ス偏儻￣ヲ＿一。
上來總合￣シテ讚＿二揚￣ス十宗￣ヲ＿一。俱￣ニ結＿二來結＿二￣ヒ《割書：□【国構えに考】來結二｜字恐衍》來綠￣ヲ＿一。
專￣ラ期＿二￣ス證解￣ヲ＿一。功業不＿レ虛￣ラ。要成＿二￣セン十身￣ヲ＿一而已。
于時正應六年歲次癸已五月十一日。寓＿二善法寺僧菴＿一
【七頁下段】
綴＿レ之。 華嚴宗沙門凝然《割書：報齢五｜十有四》
內典十宗秀句一卷
天和二載壬戌五月日。於雒陽北野觀音寺書寫校正了
現代語訳
華厳宗秀句十首
五教十宗の華は、大小性相の園に開く。
十玄六相の月は、円融勝義の天に懸かる。
果性海の上には回旋往復の浪を息め、
因縁山の中には根茎枝葉の林を栄えしむ。
日輪光を吐いて、多百千の高山先ず照を蒙り、
澐潤音を揚げて、幾億万の大海復た独り沐す。
道樹に坐して六天に昇る。別教の意即ち通ず。
法界に遊んで一処に在り。普法の旨是れ明らかなり。
海印三昧の力は、万像を一念の上に現し、
如来性起の徳は、十門を一塵の中に示す。
華厳何処か己体に全うして近きに在り、
法界何物か纖塵を指して遠からず。
炳炳として斉しく現ず。明鏡を銀台に安んず。
重重互いに影る。宝珠を釈殿に懸く。
普光明殿は、十首十門の風を扇き、
自在天宮は、一心一識の光を耀す。
妙峯山頂には念仏三昧の風涼しく、
海門国境には大海禅那の月朗らかなり。
慈氏の楼閣を開いて、包遍普周の財を見、
普賢の毛孔に入って、不可説劫の春を送る。
真言宗秀句十首
顕宗は是れ応化仏、多名句の格言なり。
密蔵は乃ち自性身、一含摂の実義なり。
南天に出現して専ら初地懸記の力に任せ、
東土に宣通して、正しく三位善巧の功に由る。
客塵を払う者は、顕乗の徳殊に勝れたり。
徳財を顕す者は、秘教の功最も大なり。
六大法性の宮中には自証の楽是れ深く、
四種曼荼の台上には実徳の形実に鮮やかなり。
金剛界の都には九会常恒の閣を立て、
胎蔵部の国には十三大院の殿を列ねる。
三妄雲散して、華蔵の晴天星象燦然たり。
二障霧晴れて、密厳の金地樹林欝焉たり。
三密瑜伽の観行は、座を起たずして大いに悟り、
五相成身の覚相は、歩を運ばずして頓に証す。
森羅たる万象の遮眼にも、皆本有の吾が財なり。
炳然たる千門の浮心にも、悉く元来の己物なり。
自性無相は者、顕網覆えども知ること能わず。
法身色相は者、真言顕して洞達する所なり。
五智の瓶水は、沙界に灑いで尽くることなく、
四身の雲雨は、恒時を経て息むことなし。
それ立教開宗は者、古賢の美芳なり。成義顕理は者、先哲の雅風なり。震旦の伝法は十三宗を弘む。前の十宗の外に涅槃宗・地論・摂論を加う。後代漸く廃して弘演備わらず。日域伝法本より八宗有り。禅法・浄土は、ただ意致を通ずるのみ。予が宗華厳に遇い、戒南律を獲、跋摩を陶練し、四分を荘飾し、浄教を瑩治し、十願に契合す。兼ねて異聞を事とし、偏儻を遣除す。上来総合して十宗を讃揚し、俱に来緑を結ぶ。専ら証解を期し、功業虚しからず。要ず十身を成ぜんのみ。
于時正応六年歳次癸巳五月十一日、善法寺僧庵に寓して之を綴る。華厳宗沙門凝然（報齢五十有四）
内典十宗秀句一巻
天和二載壬戌五月日、雒陽北野観音寺に於いて書写校正了
英語訳
Ten Excellent Verses of the Huayan School
The flowers of five teachings and ten schools bloom in the garden of great and small, nature and characteristics.
The moon of ten mysteries and six characteristics hangs in the sky of perfect interpenetration and supreme meaning.
Above the ocean of fruition-nature, the waves of revolving back and forth are stilled.
Within the mountain of causes and conditions, the forest of roots, stems, branches, and leaves flourishes.
The solar disc emits light - many hundreds of thousands of high mountains first receive illumination.
The surging moisture raises sound - several billions of great oceans again uniquely bathe therein.
Sitting at the bodhi tree while ascending to the six heavens - the intention of the distinct teaching immediately penetrates.
Wandering in the dharma realm while remaining in one place - the purport of universal dharma is thus clear.
The power of ocean-seal samādhi manifests myriad forms upon one thought.
The virtue of Tathāgata's nature-origination shows ten gates within one speck of dust.
Where is Huayan not wholly present as one's own essence, existing nearby?
What thing in the dharma realm, pointing to the finest dust, is not close?
Brilliantly and uniformly manifesting, placing bright mirrors on silver platforms.
Layer upon layer mutually reflecting, hanging jeweled pearls in Śakra's palace.
The Hall of Universal Bright Light fans the winds of ten leaders and ten gates.
The Palace of the Sovereign Heaven radiates the light of one mind and one consciousness.
On the peak of Wonderful Summit Mountain, the wind of mindfulness of Buddha samādhi is cool.
In the borderlands of Sea Gate Country, the moon of great ocean dhyāna is bright.
Opening Maitreya's tower to see the treasures of all-embracing universal extension.
Entering Samantabhadra's pores to experience the spring of ineffable kalpas.
Ten Excellent Verses of the Shingon School
Exoteric teachings are transformation buddhas - maxims of many names and phrases.
The esoteric treasury is the self-nature body - true meaning of single encompassing inclusion.
Appearing in Southern India, relying exclusively on the power of first-stage prediction.
Proclaimed in the Eastern Land, correctly due to the merit of three-position skillful means.
Those who sweep away guest dust - the virtue of manifest vehicle is especially supreme.
Those who reveal virtuous treasures - the merit of secret teaching is greatest.
Within the palace of six great elements' dharma-nature, the bliss of self-realization is profound.
Upon the platform of four types of maṇḍala, the forms of true virtue are truly fresh.
In the capital of Vajra Realm stand the pavilions of nine assemblies' constancy.
In the country of Garbha Division are arrayed the halls of thirteen great courts.
The three delusions' clouds scatter - in Lotus Treasury's clear sky, stars and constellations sparkle brilliantly.
The two obstacles' mist clears - in Secret Adornment's golden ground, trees and forests are luxuriant.
The contemplative practice of three mysteries yoga - great awakening without rising from one's seat.
The enlightened characteristics of five-stage body formation - sudden realization without taking a step.
Even in the eye-obstruction of luxuriant myriad phenomena, all are originally our own treasures.
Even in the floating mind of brilliant thousand gates, all are originally one's own possessions.
Self-nature's formlessness - the manifest web covers but cannot know.
Dharma-body's form and characteristics - true words reveal and thoroughly penetrate.
The vase-water of five wisdoms sprinkles the sandy realms without exhaustion.
The cloud-rain of four bodies continues through eternal time without cease.
Now, establishing teachings and founding schools - this is the beautiful fragrance of ancient sages. Accomplishing meaning and manifesting principle - this is the elegant tradition of former worthies. The dharma transmission of China promotes thirteen schools. Beyond the previous ten schools are added Nirvana school, Dilun, and Shelun. Later generations gradually abandoned them, and their propagation and exposition became incomplete. The dharma transmission of Japan originally had eight schools. Chan method and Pure Land merely communicate general intent. My school encountered Huayan, obtained precepts from Southern Vinaya, refined Bhāvaviveka's [teachings], adorned the Four-Part [Vinaya], polished and governed Pure teachings, and harmonized with the ten vows. Additionally engaging with different transmissions, eliminating partiality and bias. Above, I have comprehensively praised the ten schools in their totality, all forming connections. Exclusively expecting realization and understanding, meritorious works are not empty. The essential point is merely to accomplish the ten bodies.
At this time, in the sixth year of Jōō era, cyclical year guisi, fifth month, eleventh day, residing at the monks' hermitage of Zenpō-ji, I compiled this. Huayan school śramaṇa Gyōnen (age fifty-four)
Internal Scriptures Ten Schools Excellent Verses, One Fascicle
Second year of Tenna era, cyclical year mizunoe-inu, fifth month - copied and collated at Kannon-ji in the northern fields of Luoyang.