翻刻
【十四頁上段】
ラス。タヽ一切衆生ノ心中二處シテ歷然タリ。シカ
レトモ。衆生惑障ニサヘラレテ。コノ道理ヲシラサ
ルヲ。三密ノ觀行テ修スレハ。ソノ觀行ノチカラニ
ヨリテ。本有ノ佛性ヲアラハスト談スルナリ口ニ。
眞言ヲ誦シ。手ニ印契ヲムスヒ。意ニ觀念ヲナシテ。三
業相應スルナリ。蓮華三昧經ニ。甚深ノ明文アリ。歸
命本覺心。法身常住。妙法心蓮臺。本來具足三身德。三
十七尊住心城トイヘルコレナリ。コヽロハ。本覺ノ
心法身ハ。ツネニ妙法ノ心蓮臺ニ坐シテ。三十七尊。
ワカ心城ニ住セリトナリ。心法身トイフハ。衆生ノ心
性ナリ。コレマタ玅法ナリ。コレマタ心城ナリ。ムネ
ノウチナル。八分ノ肉團ハ。スナハチ。八葉ノ蓮臺ニ
カタトレリ。コレヲ心蓮臺トイフナリ。コノ心蓮臺ノ
ウヘニ。心法身アリ。コノ心法身ニ。三身ノ功德ヲ具
シ。三十七尊モ住セリトイフナリ。三十七尊トイフ
ハ。大日如來。四佛四波羅蜜。十六大菩薩。八供四攝ノ
菩薩コレナリ。一一ニソノ名ヲアケハ。大日如來ハ
【十四頁下段】
中央ニ處セリ。五智ニ配當セハ。法界體性智ナリ。阿
閦佛ハ東方ニ處セリ。大圓鏡智ナリ。寶生佛ハ南方ニ
處セリ。平等性智ナリ。阿彌陀佛ハ西方ニ處セリ。妙
觀察智ナリ。不空成就佛ハ北方ニ處セリ。成所作智ナ
リ。已上コレヲ五智ノ如來トイフ。四波羅蜜トイフハ。
東方ノ金剛波羅蜜。南方ノ寶波羅蜜。西方ノ法波羅蜜。
北方ノ羯磨波羅蜜ナリ。十六大菩薩トイフハ。東方ニ
四菩薩アリ。薩ト王ト愛ト喜トナリ。南方ニ四菩薩ア
リ。寶ト光ト幢ト咲トナリ。西方ニ四菩薩アリ。法ト利
ト因ト語トナリ。北方ニ四菩薩アリ。業ト護ト牙ト拳
トナリ。八供ノ菩薩トイフハ。嬉ト鬘卜。歌ト舞ト。香ト
華ト。ト燈塗【ﾏﾏ】トナリ。四攝ノ菩薩トイフハ。鉤ト索ト鎖
ト鈴トナリ。コノ三十七尊ハ。無始ヨリコノカタ。ワレ
ラカ身中ノムネノアヒタニ坐シタマヘリ。ソノナカ
ニ。大日如來ヲモテ本トス。大日經ノ疏ニ。コノコトヲ
アラハシテ。一切衆生色身實相。從＿二本際＿一來。常是毘盧遮
那。平等智身。非＿下是得＿二菩提＿一時。强空＿二諸法＿一。始成＿中法界＿上也
【十五頁上段】
トイヘリ。一佛ワカ身ノウチニマシマストシル。ナヲ
ソノ功用不可思議ナリ。イハムヤ。ワカ身ノウチニ。
三十七尊マシマストシリナハ。證大菩提轉迷開悟ノ
益。ウタカヒアルヘカラス。タヽシコトハニ。カクノ
コトクキクトイフトモ。修行ノ薰修ナクハ。ソノ利ア
ルヘカラス。オホヨソコノ教ハ。卽身成佛ヲモテ宗致
トスレトモ。直ニ卽身成佛ノ證ヲ談スル文モアリ。
マタ卽身ニ入地ノ益ヲアカセル說モアリ。不空三藏
ノ作。金剛頂經ノ義決ニ。釋スルカコトキハ。一生ニ
極果ニイタルヘシトミエタリ。所謂￣ル此經所說《割書：■【国構えに考】所謂｜等一本》
《割書：作イハユルコノ｜經ニトクトコロ》直入直修。直法直證 《割書：■【国構えに考】證一｜本作說》卽於此生。得如
來地。善巧智故トイヘル。コレナリ。卽身義ノ文ノコ
トキム《割書：■【国構えに考】ム一本作ン》ハ。現生ニ初地ニイルトアカセリ。所謂
若有＿二衆生＿一遇＿二此敎＿一。晝夜四時精進修現世證＿二-得歡喜地＿一
後十六生成＿二正覺＿一トイヘル文コレナリ。晝夜四時ニ精
進ストイヘルハ。ソノ功オホロケノ薰修ニテハ。カナ
フヘカラス。行モシ如法ナラスハ。タヤスクソノ益ヲ
【十五頁下段】
ウへカラサルモノナリ。卽身成佛ニツイテ三種アリ。
一ニハ理具。二ニハ加持。三ニハ顯得ナリ。理具ノ卽
身成佛トイフハ。カミニノフルカコトク。一切衆生ノ
自身ノウチニ。金剛胎藏兩部ノ曼陀羅。法然トシテ具
スルナリ。加持ノ卽身成佛トイフハ。三密ノ加持ニヨ
リテ。カノ身中ノ諸尊顯現スルナリ。顯得ノ卽身成
佛トイフハ。三密ノ修行成就シヌレハ。卽身ニ萬行ヲ
具シテ。實ノコトク自身ヲシリテ。眞實ノ證悟ニカナ
フナリ。コノナカニ。理具ノ成佛ハ。人コトニコレア
ルヘシ。イマ二重ノ成佛ハ。三密ノ功用ニコタへ。行業
ノ薰修ニヨルヘキカユへニ。淺行劣智ノ機ニハ。成
シカタキナリ。シカレハ。菩提心論ニハ。若有＿下 上根上
智之人＿上。不＿レ樂＿二外道二乗法＿一。有＿二大度量＿一。勇鋭無＿レ惑者。宜＿レ
修＿二佛乗＿一ト判シ。大日經ノ義釋ニハ。若已成＿二-就利根智
慧＿一。即當＿下演＿二-暢祕密＿一而開＿中-示之＿上ト釋シ。善無畏三藏ハ。
無＿二頓悟機＿一不＿レ入＿二其手＿一トイヒ。不空三藏ハ。大種性人。
法緣已熱。三祕密法。說時方至トノヘタリ。下根無智
現代語訳
【十四頁上段】
らず。ただ一切衆生の心中に処して歴然たり。しかれども、衆生は惑障に遮られて、この道理を知らざるを、三密の観行を修すれば、その観行の力によって、本有の仏性を現すと談ずるなり。口に真言を誦し、手に印契を結び、意に観念をなして、三業相応するなり。蓮華三昧経に、甚深の明文あり。「帰命本覚心、法身常住、妙法心蓮台、本来具足三身徳、三十七尊住心城」と言えるこれなり。心は、本覚の心法身は、常に妙法の心蓮台に坐して、三十七尊、我が心城に住せりとなり。心法身というのは、衆生の心性なり。これまた妙法なり。これまた心城なり。胸のうちなる八分の肉団は、すなわち八葉の蓮台に擬られり。これを心蓮台というなり。この心蓮台の上に、心法身あり。この心法身に、三身の功徳を具し、三十七尊も住せりというなり。三十七尊というのは、大日如来、四仏四波羅蜜、十六大菩薩、八供四摂の菩薩これなり。一一にその名を挙げれば、大日如来は
【十四頁下段】
中央に処せり。五智に配当せば、法界体性智なり。阿閦仏は東方に処せり。大円鏡智なり。宝生仏は南方に処せり。平等性智なり。阿弥陀仏は西方に処せり。妙観察智なり。不空成就仏は北方に処せり。成所作智なり。已上これを五智の如来という。四波羅蜜というのは、東方の金剛波羅蜜、南方の宝波羅蜜、西方の法波羅蜜、北方の羯磨波羅蜜なり。十六大菩薩というのは、東方に四菩薩あり。薩と王と愛と喜となり。南方に四菩薩あり。宝と光と幢と笑となり。西方に四菩薩あり。法と利と因と語となり。北方に四菩薩あり。業と護と牙と拳となり。八供の菩薩というのは、嬉と鬘と、歌と舞と、香と華と、灯と塗となり。四摂の菩薩というのは、鉤と索と鎖と鈴となり。この三十七尊は、無始よりこのかた、われらが身中の胸の間に坐したまえり。そのなかに、大日如来をもって本とす。大日経の疏に、このことを現して、「一切衆生色身実相、本際より来、常にこれ毘盧遮那、平等智身、これ菩提を得る時、強いて諸法を空じ、始めて法界を成ずるにあらざるなり」
【十五頁上段】
と言えり。一仏我が身のうちにましますと知る、なおその功用不可思議なり。いわんや、我が身のうちに、三十七尊ましますと知りなば、証大菩提転迷開悟の益、疑いあるべからず。ただし言葉に、かくのごとく聞くといえども、修行の薫修なくば、その利あるべからず。おおよそこの教は、即身成仏をもって宗致とすれども、直に即身成仏の証を談ずる文もあり。また即身に入地の益を明かせる説もあり。不空三蔵の作、金剛頂経の義決に、釈するがごときは、一生に極果に至るべしと見えたり。いわゆる「この経に説くところ、直入直修、直法直証、即ちこの生において、如来地を得、善巧智故」と言えるこれなり。即身義の文のごときは、現生に初地に入ると明かせり。いわゆる「もし衆生ありて、この教に遇わば、昼夜四時精進修し、現世に歓喜地を証得し、後十六生に正覚を成ず」と言える文これなり。昼夜四時に精進すと言えるは、その功おろかな薫修にては、適うべからず。行もし如法ならずば、たやすくその益を
【十五頁下段】
得べからざるものなり。即身成仏について三種あり。一には理具、二には加持、三には顕得なり。理具の即身成仏というのは、上に述ぶるがごとく、一切衆生の自身のうちに、金剛胎蔵両部の曼荼羅、法然として具するなり。加持の即身成仏というのは、三密の加持によって、かの身中の諸尊顕現するなり。顕得の即身成仏というのは、三密の修行成就しぬれば、即身に万行を具して、実のごとく自身を知りて、真実の証悟に適うなり。このなかに、理具の成仏は、人ごとにこれあるべし。いま二重の成仏は、三密の功用に堪え、行業の薫修によるべきがゆえに、浅行劣智の機には、成し難きなり。しかれば、菩提心論には、「もし上根上智の人ありて、外道二乗法を楽しまず、大度量あり、勇鋭にして惑なき者は、宜しく仏乗を修すべし」と判し、大日経の義釈には、「もし已に利根智慧を成就せば、即ち当に秘密を演暢して、これを開示すべし」と釈し、善無畏三蔵は、「頓悟の機なくば、その手に入らず」と言い、不空三蔵は、「大種性人、法縁已に熟し、三秘密法、説時方に至る」と述べたり。下根無智
英語訳
【Page 14, Upper Section】
they are not elsewhere. They simply dwell manifestly in the minds of all sentient beings. However, sentient beings are obstructed by delusions and hindrances and do not know this principle. When one cultivates the contemplative practices of the three mysteries, through the power of that contemplative practice, one manifests the inherent Buddha-nature—this is what the teaching explains. One recites mantras with the mouth, forms mudrās with the hands, and creates visualizations with the mind, thus the three karmas correspond. In the Lotus Samādhi Sutra, there is a profound and clear passage: "Taking refuge in the original enlightened mind, the Dharma body eternally abides, the wondrous dharma mind-lotus platform, originally complete with the merits of the three bodies, the thirty-seven honored ones dwell in the mind-citadel." The meaning is that the original enlightened mind-Dharma body constantly sits on the wondrous dharma mind-lotus platform, and the thirty-seven honored ones dwell in our mind-citadel. The mind-Dharma body refers to the mind-nature of sentient beings. This is also the wondrous dharma. This is also the mind-citadel. The eight-part flesh mass within the chest is likened to the eight-petaled lotus platform. This is called the mind-lotus platform. Above this mind-lotus platform is the mind-Dharma body. This mind-Dharma body is complete with the merits of the three bodies, and the thirty-seven honored ones also dwell there. The thirty-seven honored ones are: Mahāvairocana Tathāgata, the four Buddhas and four pāramitās, the sixteen great bodhisattvas, and the eight offering and four embracing bodhisattvas. Listing their names one by one, Mahāvairocana Tathāgata
【Page 14, Lower Section】
resides in the center. When assigned to the five wisdoms, it is the wisdom of the essential nature of the dharma realm. Akṣobhya Buddha resides in the east and represents the great mirror wisdom. Ratnasambhava Buddha resides in the south and represents the wisdom of equality. Amitābha Buddha resides in the west and represents the wisdom of wondrous observation. Amoghasiddhi Buddha resides in the north and represents the wisdom of accomplishing activities. These are called the five wisdom Tathāgatas. The four pāramitās are: the vajra pāramitā of the east, the jewel pāramitā of the south, the dharma pāramitā of the west, and the karma pāramitā of the north. The sixteen great bodhisattvas are: four bodhisattvas in the east—Satta, King, Love, and Joy; four bodhisattvas in the south—Jewel, Light, Banner, and Laughter; four bodhisattvas in the west—Dharma, Benefit, Cause, and Speech; four bodhisattvas in the north—Karma, Protection, Tusk, and Fist. The eight offering bodhisattvas are: Joy, Garland, Song, Dance, Incense, Flowers, Lamp, and Ointment. The four embracing bodhisattvas are: Hook, Lasso, Chain, and Bell. These thirty-seven honored ones have been sitting in the space within our chests since beginningless time. Among them, Mahāvairocana Tathāgata is the foundation. The commentary on the Mahāvairocana Sutra manifests this matter, saying: "The true characteristics of all sentient beings' physical bodies have been, since the original limit, constantly this Vairocana, the equal wisdom body. This is not [a matter of] forcibly emptying all dharmas when obtaining bodhi and then first achieving the dharma realm."
【Page 15, Upper Section】
Knowing that one Buddha resides within our bodies, still that function is inconceivable. How much more so if we know that the thirty-seven honored ones reside within our bodies—the benefits of realizing great bodhi and transforming delusion into enlightenment should be beyond doubt. However, merely hearing such words, without the cultivation of practice, there can be no such benefit. Generally, this teaching takes immediate bodily buddhahood as its principle, and there are passages that directly discuss the realization of immediate bodily buddhahood. There are also explanations that clarify the benefits of entering the [bodhisattva] stages in this very body. As explained in Amoghavajra's Commentary on the Vajraśekhara Sutra, it appears that one should reach the ultimate fruit in one lifetime. Namely, "What this sutra explains: direct entry, direct cultivation, direct dharma, direct realization—immediately in this life, one obtains the Tathāgata stage through skillful wisdom." The passages like those in the Sokushin-gi clarify entering the first stage in this present life, namely: "If there are sentient beings who encounter this teaching and practice diligently four times day and night, they will realize the Stage of Joy in this present world and achieve perfect enlightenment in the following sixteen lifetimes." Speaking of practicing diligently four times day and night means that with merely casual cultivation, this cannot be accomplished. If the practice is not according to the dharma, one cannot easily obtain those benefits.
【Page 15, Lower Section】
Regarding immediate bodily buddhahood, there are three types: first, inherent principle; second, empowerment; third, manifest attainment. Inherent principle immediate bodily buddhahood means, as explained above, that within the very bodies of all sentient beings, the maṇḍalas of both the Diamond and Womb Realms are naturally complete. Empowerment immediate bodily buddhahood means that through the empowerment of the three mysteries, the various honored ones within the body manifest. Manifest attainment immediate bodily buddhahood means that when the practice of the three mysteries is accomplished, one is immediately complete with all practices in the body, truly knows oneself as one really is, and accords with genuine realization. Among these, the buddhahood of inherent principle should exist for every person. The latter two types of buddhahood depend on enduring the functions of the three mysteries and the cultivation of practices and karma, so they are difficult to achieve for those of shallow practice and inferior wisdom. Therefore, the Bodhicitta Treatise judges: "If there are persons of superior faculties and superior wisdom who do not delight in non-Buddhist or two-vehicle dharmas, who have great capacity and are courageous, sharp, and without confusion, they should cultivate the Buddha vehicle." The Commentary on the Mahāvairocana Sutra explains: "If one has already accomplished sharp faculties and wisdom, one should immediately expound the esoteric and reveal it." Śubhakarasiṃha said: "Without the capacity for sudden enlightenment, one cannot enter therein." Amoghavajra stated: "For persons of great spiritual capacity whose dharma connections have matured, the time for explaining the three secret dharmas has arrived." Those of inferior faculties and no wisdom