翻刻
【右頁】
【枠外右上】
404
【枠外右横上】
應理大乘傳通要錄下
【枠外右横下】
一八
【二段構成】
【上段】
經。遠󠄁人來譯。古往典籍。方言多乖。欲＿三之爲＿二明鏡＿一。則魚
魯誤󠄁《返り点：レ》形。欲＿三之備＿二圓珠＿一。亦豕亥亂＿レ跡。義趣爲＿レ此而闇。諍
論依＿レ此以尙。謂彼聞熏滅不滅。及梨耶報非報等是也。
因＿レ玆且爲＿レ糺＿二古譯眞󠄀僞＿一。且爲＿レ決＿二諸師紛諍＿一。誓＿下越＿二西域＿一
志求＿中瑜伽＿上。忽出＿二 一生郷󠄁《返り点：一》。便入＿二萬死路＿一。越＿二鐵地鐵門之遙
境＿一。踐＿二葱嶺雪󠄁嶺之嶮難＿一。遍󠄁逢＿二大乘小乘衆師＿一。頻問＿二未見
未聞文義＿一。遂󠄂至＿二那蘭陀寺＿一。親拜＿二戒賢菩薩＿一。專受＿二 五分大
論＿一。兼󠄁學＿二 一切聖󠄁敎＿一。爰至＿二聲明諸論四吠陀典＿一。無＿レ不＿レ探＿二
其髓腦＿一。無＿レ不＿レ盡＿二其皮肉＿一。梵侶歸＿レ德。競立＿二尊󠄁號＿一焉。明王
敬＿レ才。諍展＿二供養＿一矣。如＿レ是經＿二-歷一十七年＿一。所＿レ決疑網一
百餘科。得＿二貝葉信文＿一者。六百五十七部。還󠄁《返り点：二》-歸本域＿一。奉＿レ
詔翻󠄁譯。皇帝仰信。羣臣崇重。譯僚儼然。衆事圓滿。皆在＿二
傳文＿一。不＿レ能＿レ委＿レ之。如＿レ是之人。如＿レ是相應。豈迷󠄁《返り点：二》梵漢之相
對＿一。致＿二傳譯之訛謬＿一乎。解深密經。瑜伽師地。唯識。對法
等。依憑經論。則此譯也。一文一義。寧非＿二眞󠄀正＿一。所以天人
韋將軍告＿二南山律師＿一云。玄奘法師植＿二宿因於九生之間＿一。
毎度受生。支那第一。所翻󠄁聖󠄁敎。梵漢不＿レ誤󠄁。能稱＿二佛語＿一。
【下段】
今列＿二彌勒内衆＿一。親自聞法悟解。道󠄁宣律師記＿二-錄之＿一。置＿二西
明寺藏＿一。《割書：云云》何況其餘人倫稱美。凡三國歸依。千古未＿レ聽。
我等尊󠄁敬。誰云頑＿レ乎。 以上顯＿二自勝󠄁德＿一 十五篇了。
第二遮󠄁《返り点：二》他誹謗＿一者。已顯＿二自徳＿一。須＿レ遣󠄁《返り点：二》他謗＿一。竊順＿二敎意＿一。一
一簡＿レ之。一向隔歷者。不＿レ知＿二如幻性相＿一故也。一向偏有
者。不＿レ辨＿二不有妙有＿一故也。不＿レ知＿二本來成佛＿一《割書：名目不同。｜義道󠄁皆同。》者。
闇＿二於性淨𣵀槃＿一故也。不＿レ說＿二速󠄁疾直路＿一者。迷󠄁《返り点：二》於三世一
念＿一故也。不＿レ明＿二眞󠄀如緣起＿一者。《割書：名目不同。｜義道皆同。》失＿二不離一門＿一故
也。不＿レ解＿二 一乘妙法＿一者。忘＿二於三無性門＿一故也。是等一切
約＿二理一味＿一。約＿二事不離＿一。無＿レ不＿レ然故。若非＿二 一向本來成佛
乃至一向一乘等＿一故。爲＿二淺近＿一者。是卽汝等之偏執也。我
許＿二 一切＿一。汝著＿二 一邊＿一。豈得＿二以＿レ邊而破＿一レ 中耶。唯識妙觀無＿レ
行＿レ之。則更以＿二何行＿一遣󠄁《返り点：二》自心迷󠄁《返り点：一》。一切大乘觀。皆唯識觀
故。中道󠄁眞󠄀智隔＿二法性＿一者。更以＿二何智＿一證＿二 一實理＿一。一切菩
薩智。皆中道󠄁智故。今詳指＿二於其行人＿一。則是彌勒阿僧等
也。彌勒修＿二何三昧＿一至＿二於等覺＿一。阿僧學＿二何智品＿一證＿二於無
生＿一。淺識寡聞。事甚猛浪。何足＿レ言乎。法相名號。如＿二 上明
【左頁】
【枠外左上】
405
【枠外左横上】
應理大乘傳通要錄下
【枠外左横下】
一九
【二段構成】
【上段】
已＿一。習󠄁學不＿レ遍󠄁。至＿レ 下當＿レ辨。迷󠄁《返り点：二》相濫事＿一。自沈＿二苦海《返り点：一》。雖＿二是
凡界無始串習󠄁《返り点：一》。謗＿二大乘法相＿一。懸＿二趺於奈梨＿一。更非＿二他人＿一。但
是汝等耳。大乘五逆第二逆云。謗＿二 三乘法＿一。言＿レ非＿二聖󠄁法＿一。障
礙留難。隱蔽覆藏。《割書：云云》謗＿二於小乘＿一。尙在＿二此中＿一。況於＿二大乘
法＿一。況於＿二顯實敎＿一。如＿三師子身中蟲自食＿二師子肉＿一。非＿二外道󠄁天
魔󠄁能破壞＿一者是也。今所＿二遮󠄁遣󠄁《返り点：一》。唯此事耳。全以不＿レ遮󠄁《返り点：二》他正
法＿一也。
第三調＿二-伏自執＿一者。旣誡＿三他謗＿二於自＿一。豈有＿三自謗＿二於他＿一。夫
上古賢聖󠄁諸宗立破。大慈大悲巧方便中。互遮󠄁《返り点：二》其執＿一。互
引＿二其悟＿一。此則豫察＿二末學偏執＿一。爲＿レ續＿二法命＿一所＿レ設門也。所＿二-
以然＿一者。諸偏執者。非＿三唯謗＿レ他害＿二他正法＿一。旣乖＿二自正＿一亦
能自害。法是佛法大魔󠄁怨也。自他合＿レ力。當＿レ除＿二此怨＿一。是故
先賢深心悲＿レ之。住＿二大善願＿一。破＿二他執見＿一。非＿二是唯爲＿一レ護＿二自
法命＿一。亦爲＿三能助＿二他法命＿一也。尤有＿二其謂＿一者哉。而不＿レ得＿二此
意＿一。偏著《返り点：二》其文＿一輩。取＿二於祖師無執方便＿一。安＿二於自情󠄁邪僻
胸中＿一。謂＿下我大師明有＿二此破＿一。我旣學＿レ之。亦以可＿上レ爾。任＿レ意
任＿レ口吐＿二極惡言＿一。吐＿レ之時雖＿二甚易＿一レ吐。欲＿レ脫時甚以難《返り点：レ》脫。
【下段】
今深所＿レ恐󠄁在＿二於此事＿一。諸後學人勿＿レ謗＿二他宗＿一。
第四顧＿二他思擇＿一者。已遮󠄁《返り点：二》自他執＿一。須＿レ顧＿二他思擇＿一。謂他見＿レ
之。思擇挍量。設謂＿レ等＿二於我＿一。卽以爲＿レ足。本自求＿レ和。不＿レ
求＿レ害故。設謂＿レ勝󠄁《返り点：二》於我＿一。亦非＿レ所＿レ遮󠄁。俱正法中。可＿レ有＿レ階
故。設謂＿レ劣＿二於我＿一。亦不＿レ爲＿レ痛。入門不同。不＿レ可＿レ驚故。但
所＿レ望者。一切諸宗除＿二邪妄見＿一。皆眞󠄀正法。盡盛流行。利＿二
所應機＿一。如來兩足。竝能得＿レ全。大悲雙眼。俱永得＿レ明。我
未＿レ學＿二他宗＿一。不＿レ知＿二他是非＿一。希所＿レ聞者。可＿レ尊󠄁可＿レ信。皆在＿二
我宗＿一。全不＿二相違󠄂《返り点：一》。然其末學執。甚以堅猛也。都無＿二和會
意＿一。唯誹謗爲＿レ先。悲哉悲哉。無＿レ 人＿二於救＿一。
第五問答分別者。問。定性無姓自他和會。猶甚難《返り点：レ》成。所＿レ
詮此人必成佛否。三祇一念亦未＿二分明＿一。答。凡我宗意。
談＿レ法自在。遣󠄁《返り点：二》執見＿一已。一切皆存。《割書：委旨｜如＿レ 上。》是以如來見＿二 一
有情＿一。此人身中。都無＿下可＿レ生＿二出世法＿一種＿上。約＿二之三性＿一。約＿二
依他起＿一。約＿二不卽門＿一。是卽畢竟無姓人也。而約＿二 三無＿一。約＿二
圓成實＿一。約＿二不離門＿一。此人卽是當成佛也。何以故。旣有＿二
眞實如常佛性＿一。名＿二如來藏＿一。云何不＿レ能＿二當成佛＿一耶。若
現代語訳
【右頁】
経典を遠人が来て訳した。古来の典籍は、方言が多く食い違っている。これを明鏡としようと欲すれば、魚と鯉の誤りが形を乱す。これを円珠として備えようと欲すれば、また豕と亥が跡を乱す。義趣はこのために暗く、諍論はこれに依って盛んになる。いわゆる彼の聞熏の滅・不滅、及び阿頼耶識の報・非報等がこれである。
これによって、しばらく古い翻訳の真偽を糾し、諸師の紛争を決するため、誓って西域を越え、瑜伽を求める志を立てた。忽ち一生の郷を出て、便ち万死の路に入った。鉄地・鉄門の遙かな境を越え、葱嶺・雪嶺の険難を踏んだ。遍く大乗・小乗の衆師に逢い、頻りに未見・未聞の文義を問うた。遂にナーランダー寺に至り、親しく戒賢菩薩を拝し、専ら五分大論を受け、兼ねて一切聖教を学んだ。ここに至って声明諸論・四ヴェーダ典に至るまで、その髄脳を探らないものはなく、その皮肉を尽くさないものはない。梵僧は徳に帰し、競って尊号を立てた。明王は才を敬い、争って供養を展べた。このように十七年を経歴し、決した疑網は一百余科、得た貝葉信文は六百五十七部である。本域に還帰し、詔を奉じて翻訳した。皇帝は仰信し、群臣は崇重した。訳僚は儼然とし、衆事は円満であった。皆伝文にあり、委しく述べることはできない。このような人、このような相応で、豈に梵語と漢語の相対を迷い、伝訳の訛謬を致すであろうか。『解深密経』『瑜伽師地論』『唯識』『対法』等の依憑の経論は、則ちこの翻訳である。一文一義、どうして真正でないことがあろうか。所以に天人韋将軍が南山律師に告げて云く、「玄奘法師は九生の間に宿因を植え、毎度受生して支那第一であった。所翻の聖教は梵漢に誤りなく、能く仏語に称う。
【下段】
今弥勒内衆に列し、親ら法を聞いて悟解する」と。道宣律師がこれを記録し、西明寺蔵に置いた（云云）。何況んやその他人倫の称美において。凡そ三国の帰依、千古未聞である。我等の尊敬、誰が頑と云おうか。
以上自勝徳を顕すこと十五篇了。
第二に他の誹謗を遮すについて。已に自徳を顕した。須らく他謗を遣すべし。窃かに教意に順じて、一一これを簡別する。一向隔歴する者は、如幻の性相を知らないからである。一向偏有する者は、不有の妙有を弁じないからである。本来成仏を知らない者（名目は不同だが、義道は皆同じ）は、性浄涅槃について暗いからである。速疾直路を説かない者は、三世一念について迷っているからである。真如縁起を明かさない者（名目は不同だが、義道は皆同じ）は、不離一門を失うからである。一乗妙法を解さない者は、三無性門を忘れるからである。これら一切は、理について一味に約し、事について不離に約すれば、然らざるはない。もし一向本来成仏乃至一向一乗等でないが故に浅近とするならば、これは即ち汝等の偏執である。我は一切を許す。汝は一辺に著する。豈に辺を以て中を破ることを得ようか。唯識妙観がこれを行じなければ、更に何の行を以て自心の迷いを遣そう。一切大乗観は皆唯識観だからである。中道真智が法性を隔てるならば、更に何の智を以て一実理を証そう。一切菩薩智は皆中道智だからである。今詳しくその行人を指せば、これは弥勒・阿僧等である。弥勒は何の三昧を修して等覚に至ったか。阿僧は何の智品を学んで無生を証したか。浅識寡聞、事甚だ猛浪である。何ぞ言うに足らん。法相の名号は、上に明らかにした如く
【左頁】
已に述べた。習学が遍からず、下に至って当に弁ずべし。相濫の事に迷い、自ら苦海に沈む。これは凡界無始の串習とはいえ、大乗法相を謗り、奈梨に懸趺する。更に他人でもない、ただこれ汝等のみ。大乗五逆の第二逆に云く、「三乗法を謗り、聖法に非ずと言い、障礙し留難し、隠蔽し覆蔵する」（云云）と。小乗を謗るも、尚この中にある。況んや大乗法において、況んや顕実教においてをや。師子身中の虫が自ら師子肉を食うが如く、外道・天魔の能く破壊するものに非ざるこれなり。今遮遣する所は、唯この事のみ。全く他の正法を遮すに非ず。
第三に自執を調伏することについて。既に他が自を謗ることを誡めた。豈に自が他を謗ることがあろうか。それ上古の賢聖諸宗の立破は、大慈大悲の巧方便の中で、互いにその執を遮し、互いにその悟を引く。これは則ち末学の偏執を予察し、法命を続ぐために設けた門である。そうである理由は、諸々の偏執者は、唯だ他を謗り他の正法を害するだけでなく、既に自正に乖けばまた能く自害するからである。法の仏法大魔怨である。自他力を合わせて、当にこの怨を除くべし。是故に先賢は深心にこれを悲しみ、大善願に住して、他の執見を破る。これは唯だ自法命を護るためのみでなく、また能く他の法命を助けるためでもある。尤もその謂れがあるものかな。而してこの意を得ずに、偏ってその文に著する輩は、祖師の無執方便を取って、自情邪僻の胸中に安んずる。謂く「我が大師明らかにこの破があり、我既にこれを学ぶ。また以てかくの如くなるべし」と。意に任せ口に任せて極悪言を吐く。これを吐く時甚だ吐き易しと雖も、脱せんと欲する時甚だ以て脱し難し。
【下段】
今深く恐るる所この事にあり。諸々の後学の人よ、他宗を謗ることなかれ。
第四に他の思択を顧みることについて。已に自他の執を遮した。須らく他の思択を顧みるべし。謂く他これを見て、思択校量し、設い我に等しと謂わば、即ち以て足とす。本より自ら和を求め、害を求めざるが故に。設い我に勝ると謂うも、また遮す所に非ず。俱に正法の中で、階があり得るが故に。設い我に劣ると謂うも、また痛しとせず。入門同じからず、驚くべからざるが故に。ただ望む所は、一切諸宗邪妄見を除いて、皆真正法として、尽く盛んに流行し、所応の機を利することである。如来の両足、並びに能く全きを得、大悲の双眼、俱に永く明を得ん。我未だ他宗を学ばず、他の是非を知らず。希う所聞は、尊ぶべく信ずべきものが皆我が宗にある。全く相違わない。然るにその末学の執は、甚だ以て堅猛である。都て和会の意なく、唯誹謗を先とする。悲しいかな悲しいかな。救う人もない。
第五に問答分別について。問う。定性無姓の自他和会は、猶甚だ成し難い。詮ずる所、この人必ず成仏するか否か。三祇一念もまた未だ分明でない。答う。凡そ我が宗の意は、法を談ずること自在で、執見を遣し已って、一切皆存する（委しい旨は上の如し）。是を以て如来が一有情を見るに、この人の身中に、都て出世法を生ずべき種なし。これを三性に約し、依他起に約し、不即門に約すれば、これは即ち畢竟無姓の人である。而して三無に約し、円成実に約し、不離門に約すれば、この人は即ちこれ当に成仏すべきである。何を以ての故に。既に真実如常の仏性があり、如来蔵と名づく。云何ぞ当に成仏すること能わざらんや。若し
英語訳
【Right Page】
Scriptures were translated by people from distant lands. Ancient classics have many dialectal discrepancies. If one wants to use them as a clear mirror, the errors of "fish" and "carp" distort the form. If one wants to use them as a perfect jewel, "pig" and "hai" also confuse the traces. The meaning becomes obscure because of this, and controversies flourish based on this. This refers to matters such as whether "perfuming by hearing" is extinguished or not extinguished, and whether the ālaya-vijñāna is retribution or non-retribution.
Because of this, [Xuanzang] temporarily sought to correct the authenticity of ancient translations and resolve the disputes among various masters. He vowed to cross the Western Regions and seek the Yoga [teachings]. He suddenly left his lifelong homeland and entered the path of ten thousand deaths. He crossed the distant realms of iron lands and iron gates, treading the dangerous difficulties of the Onion Range and Snow Mountains. He universally met masters of both Mahāyāna and Hīnayāna, frequently inquiring about unseen and unheard textual meanings. Finally reaching Nālandā Monastery, he personally paid respects to Bodhisattva Śīlabhadra, exclusively receiving the Five Division Great Treatise and concurrently studying all sacred teachings. From here extending to treatises on phonetics and the four Vedic classics, there was none whose marrow and brain he did not explore, none whose skin and flesh he did not exhaust. Sanskrit monks submitted to his virtue, competing to establish honorific titles. Enlightened kings respected his talent, competing in offering provisions. Thus passing seventeen years, the doubt-nets he resolved numbered over one hundred categories, and the palm-leaf authentic texts he obtained numbered 657 volumes. Returning to his home domain, he received imperial edict for translation. The emperor looked up in faith, court ministers revered and honored [him]. Translation colleagues were dignified, and all matters were perfectly fulfilled. All this is in the biographical texts and cannot be detailed here. Such a person, such correspondence—how could he be confused about Sanskrit-Chinese correlations and cause errors in translation? The foundational scriptures and treatises such as the Saṃdhinirmocana Sūtra, Yogācārabhūmi-śāstra, Vijñānavāda, and Abhidharma are based on these translations. Not a single sentence or meaning—how could they not be authentic? Therefore the heavenly being General Wei told the Nanshan Vinaya Master: "Dharma Master Xuanzang planted karmic causes over nine lifetimes, and in each rebirth was foremost in China. The sacred teachings he translated have no errors between Sanskrit and Chinese, truly matching the Buddha's words.
【Lower Section】
Now he is listed among Maitreya's inner assembly, personally hearing the Dharma and gaining enlightened understanding." Vinaya Master Daoxuan recorded this and placed it in the Western Brightness Monastery collection (etc.). How much more regarding other human praises. Generally speaking, the taking of refuge by three countries is unprecedented in a thousand ages. Who would call our reverence obstinate?
The above completes the fifteen sections displaying our own excellent virtues.
Second, on preventing others' slander: Having already displayed our own virtues, we must eliminate others' slander. Secretly following the teaching's intent, we distinguish each one by one. Those who are completely separated and divided do not know the illusory nature of characteristics. Those who are completely biased toward existence do not discern the wondrous existence of non-existence. Those who do not know original Buddhahood (though names differ, the doctrinal paths are all the same) are ignorant about the naturally pure nirvana. Those who do not teach the swift direct path are confused about three periods in one moment. Those who do not clarify true-suchness dependent origination (though names differ, the doctrinal paths are all the same) lose the gate of non-separation. Those who do not understand the wondrous Dharma of One Vehicle forget the gate of the three non-natures. All of these, when approached from the perspective of principle being one taste and phenomena being non-separate, are indeed so. If [they claim these are] shallow and limited because they are not completely original Buddhahood through completely One Vehicle, etc., this is precisely your partial attachment. I permit everything; you are attached to one side. How can you use the partial to break the middle? If one does not practice the wondrous contemplation of consciousness-only, then with what other practice would one eliminate the delusion of one's own mind? All Mahāyāna contemplations are consciousness-only contemplations. If middle-way true wisdom is separated from dharma-nature, then with what other wisdom would one realize the one true principle? All bodhisattva wisdoms are middle-way wisdoms. Now specifying those practitioners in detail, these are Maitreya, Asaṅga, and others. What samādhi did Maitreya cultivate to reach near-enlightenment? What wisdom categories did Asaṅga study to realize birthlessness? Shallow knowledge and limited learning—the matter is extremely reckless. What is there to speak of? The names and titles of dharma-characteristics, as clarified above,
【Left Page】
have already been stated. [Your] study and learning are not comprehensive—this should be distinguished below. Confused by matters of mistaken similarity, you sink yourselves into the ocean of suffering. Though this is beginningless habitual patterns of the ordinary realm, slandering Mahāyāna dharma-characteristics and hanging upside down in hell—this is no other person but just you all. The second of the five grave offenses in Mahāyāna states: "Slandering the three-vehicle Dharma, saying it is not sacred Dharma, obstructing and hindering, concealing and covering up" (etc.). Slandering even Hīnayāna is still included in this. How much more regarding Mahāyāna Dharma, how much more regarding the revealed true teaching. Like a worm in a lion's body eating the lion's flesh—this is not something that non-Buddhists or celestial demons can destroy. What we now prevent and eliminate is only this matter. We completely do not prevent other correct Dharma.
Third, on taming one's own attachment: Having already warned against others slandering oneself, how could there be oneself slandering others? The establishment and refutation by ancient sages of various schools were within great compassion and great loving-kindness skillful means, mutually preventing attachments and mutually drawing forth awakening. This was a gate established to anticipate the partial attachments of later students and continue the Dharma-life. The reason for this is that various partial attachment holders not only slander others and harm others' correct Dharma, but having already diverged from their own correctness, they can also harm themselves. Dharma is the great demon-enemy of Buddha-dharma. Combining self and other powers, we should eliminate this enemy. Therefore ancient sages deeply and compassionately [addressed] this, dwelling in great good vows, breaking others' attached views. This is not only to protect one's own Dharma-life but also to be able to assist others' Dharma-life. How reasonable this is! But those who do not understand this meaning and are partially attached to texts take the patriarchs' non-attached skillful means and place them in their own emotionally deviant and crooked hearts. They think: "My great master clearly has this refutation. Since I study this, I should also be thus." Acting willfully and speaking arbitrarily, they spit out extremely evil words. When spitting them out, though very easy to spit, when wanting to escape, it is extremely difficult to escape.
【Lower Section】
What I deeply fear now lies in this matter. Later students should not slander other schools.
Fourth, on considering others' deliberations: Having already prevented self and other attachments, we must consider others' deliberations. That is, when others see and deliberate and examine, if they consider [our school] equal to theirs, we take this as sufficient. Originally we seek harmony, not seeking harm. If they consider [theirs] superior to ours, this is also not something to prevent. Within correct Dharma together, there can be stages. If they consider [theirs] inferior to ours, we also do not take this as painful. Entrance gates differ—this should not be surprising. What we hope for is that all schools eliminate false and deluded views, all [become] true correct Dharma, all flourish abundantly, benefiting appropriate faculties. The Tathāgata's two feet can both achieve completeness; great compassion's two eyes can both eternally achieve clarity. I have not yet studied other schools and do not know others' rights and wrongs. What I hope to hear—the venerable and trustworthy—all exist in our school. [They] completely do not contradict. However, the attachments of later students are extremely firm and fierce. [They] have completely no intention of harmonization, making slander primary. Alas! Alas! No one to rescue [them].
Fifth, on question and answer distinctions: Question: The harmonization of self and others regarding those of fixed nature without [Buddha] nature is still extremely difficult to achieve. Does this person necessarily become Buddha or not? Three incalculable eons in one moment is also not yet clear. Answer: Generally our school's meaning is that discussing Dharma is unrestricted. Having eliminated attached views, everything is preserved (the detailed meaning is as above). Therefore when the Tathāgata sees one sentient being, in this person's body there is completely no seed that could produce supramundane dharmas. Approaching this from the three natures, approaching from other-dependent arising, approaching from the gate of non-identity, this is precisely a person of ultimately no [Buddha] nature. Yet approaching from the three non-[natures], approaching from perfect accomplished reality, approaching from the gate of non-separation, this person is precisely one who should become Buddha. Why? Since there already exists the true, such, and constant Buddha-nature called Tathāgatagarbha, how could [they] not be able to become Buddha? If
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<translation_en>
【Right Page】
Scriptures were translated by people from distant lands. Ancient classics have many dialectal discrepancies. If one wants to use them as a clear mirror, the errors of "fish" and "carp" distort the form. If one wants to use them as a perfect jewel, "pig" and "hai" also confuse the traces. The meaning becomes obscure because of this, and controversies flourish based on this. This refers to matters such as whether "perfuming by hearing" is extinguished or not extinguished, and whether the ālaya-vijñāna is retribution or non-retribution.
Because of this, [Xuanzang] temporarily sought to correct the authenticity of ancient translations and resolve the disputes among various masters. He vowed to cross the Western Regions and seek the Yoga [teachings]. He suddenly left his lifelong homeland and entered the path of ten thousand deaths. He crossed the distant realms of iron lands and iron gates, treading the dangerous difficulties of the Onion Range and Snow Mountains. He universally met masters of both Mahāyāna and Hīnayāna, frequently inquiring about unseen and unheard textual meanings. Finally reaching Nālandā Monastery, he personally paid respects to Bodhisattva Śīlabhadra, exclusively receiving the Five Division Great Treatise and concurrently studying all sacred teachings. From here extending to treatises on phonetics and the four Vedic classics, there was none whose marrow and brain he did not explore, none whose skin and flesh he did not exhaust. Sanskrit monks submitted to his virtue, competing to establish honorific titles. Enlightened kings respected his talent, competing in offering provisions. Thus passing seventeen years, the doubt-nets he resolved numbered over one hundred categories, and the palm-leaf authentic texts he obtained numbered 657 volumes. Returning to his home domain, he received imperial edict for translation. The emperor looked up in faith, court ministers revered and honored [him]. Translation colleagues were dignified, and all matters were perfectly fulfilled. All this is in the biographical texts and cannot be detailed here. Such a person, such correspondence—how could he be confused about Sanskrit-Chinese correlations and cause errors in translation? The foundational scriptures and treatises such as the Saṃdhinirmocana Sūtra, Yogācārabhūmi-śāstra, Vijñānavāda, and Abhidharma are based on these translations. Not a single sentence or meaning—how could they not be authentic? Therefore the heavenly being General Wei told the Nanshan Vinaya Master: "Dharma Master Xuanzang planted karmic causes over nine lifetimes, and in each rebirth was foremost in China. The sacred teachings he translated have no errors between Sanskrit and Chinese, truly matching the Buddha's words.
【Lower Section】
Now he is listed among Maitreya's inner assembly, personally hearing the Dharma and gaining enlightened understanding." Vinaya Master Daoxuan recorded this and placed it in the Western Brightness Monastery collection (etc.). How much more regarding other human praises. Generally speaking, the taking of refuge by three countries is unprecedented in a thousand ages. Who would call our reverence obstinate?
The above completes the fifteen sections displaying our own excellent virtues.
Second, on preventing others' slander: Having already displayed our own virtues, we must eliminate others' slander. Secretly following the teaching's intent, we distinguish each one by one. Those who are completely separated and divided do not know the illusory nature of characteristics. Those who are completely biased toward existence do not discern the wondrous existence of non-existence. Those who do not know original Buddhahood (though names differ, the doctrinal paths are all the same) are ignorant about the naturally pure nirvana. Those who do not teach the swift direct path are confused about three periods in one moment. Those who do not clarify true-suchness dependent origination (though names differ, the doctrinal paths are all the same) lose the gate of non-separation. Those who do not understand the wondrous Dharma of One Vehicle forget the gate of the three non-natures. All of these, when approached from the perspective of principle being one taste and phenomena being non-separate, are indeed so. If [they claim these are] shallow and limited because they are not completely original Buddhahood through completely One Vehicle, etc., this is precisely your partial attachment. I permit everything; you are attached to one side. How can you use the partial to break the middle? If one does not practice the wondrous contemplation of consciousness-only, then with what other practice would one eliminate the delusion of one's own mind? All Mahāyāna contemplations are consciousness-only contemplations. If middle-way true wisdom is separated from dharma-nature, then with what other wisdom would one realize the one true principle? All bodhisattva wisdoms are middle-way wisdoms. Now specifying those practitioners in detail, these are Maitreya, Asaṅga, and others. What samādhi did Maitreya cultivate to reach near-enlightenment? What wisdom categories did Asaṅga study to realize birthlessness? Shallow knowledge and limited learning—the matter is extremely reckless. What is there to speak of? The names and titles of dharma-characteristics, as clarified above,
【Left Page】
have already been stated. [Your] study and learning are not comprehensive—this should be distinguished below. Confused by matters of mistaken similarity, you sink yourselves into the ocean of suffering. Though this is beginningless habitual patterns of the ordinary realm, slandering Mahāyāna dharma-characteristics and hanging upside down in hell—this is no other person but just you all. The second of the five grave offenses in Mahāyāna states: "Slandering the three-vehicle Dharma, saying it is not sacred Dharma, obstructing and hindering, concealing and covering up" (etc.). Slandering even Hīnayāna is still included in this. How much more regarding Mahāyāna Dharma, how much more regarding the revealed true teaching. Like a worm in a lion's body eating the lion's flesh—this is not something that non-Buddhists or celestial demons can destroy. What we now prevent and eliminate is only this matter. We completely do not prevent other correct Dharma.
Third, on taming one's own attachment: Having already warned against others slandering oneself, how could there be oneself slandering others? The establishment and refutation by ancient sages of various schools were within great compassion and great loving-kindness skillful means, mutually preventing attachments and mutually drawing forth awakening. This was a gate established to anticipate the partial attachments of later students and continue the Dharma-life. The reason for this is that various partial attachment holders not only slander others and harm others' correct Dharma, but having already diverged from their own correctness, they can also harm themselves. Dharma is the great demon-enemy of Buddha-dharma. Combining self and other powers, we should eliminate this enemy. Therefore ancient sages deeply and compassionately [addressed] this, dwelling in great good vows, breaking others' attached views. This is not only to protect one's own Dharma-life but also to be able to assist others' Dharma-life. How reasonable this is! But those who do not understand this meaning and are partially attached to texts take the patriarchs' non-attached skillful means and place them in their own emotionally deviant and crooked hearts. They think: "My great master clearly has this refutation. Since I study this, I should also be thus." Acting willfully and speaking arbitrarily, they spit out extremely evil words. When spitting them out, though very easy to spit, when wanting to escape, it is extremely difficult to escape.
【Lower Section】
What I deeply fear now lies in this matter. Later students should not slander other schools.
Fourth, on considering others' deliberations: Having already prevented self and other attachments, we must consider others' deliberations. That is, when others see and deliberate and examine, if they consider [our school] equal to theirs, we take this as sufficient. Originally we seek harmony, not seeking harm. If they consider [theirs] superior to ours, this is also not something to prevent. Within correct Dharma together, there can be stages. If they consider [theirs] inferior to ours, we also do not take this as painful. Entrance gates differ—this should not be surprising. What we hope for is that all schools eliminate false and deluded views, all [become] true correct Dharma, all flourish abundantly, benefiting appropriate faculties. The Tathāgata's two feet can both achieve completeness; great compassion's two eyes can both eternally achieve clarity. I have not yet studied other schools and do not know others' rights and wrongs. What I hope to hear—the venerable and trustworthy—all exist in our school. [They] completely do not contradict. However, the attachments of later students are extremely firm and fierce. [They] have completely no intention of harmonization, making slander primary. Alas! Alas! No one to rescue [them].
Fifth, on question and answer distinctions: Question: The harmonization of self and others regarding those of fixed nature without [Buddha] nature is still extremely difficult to achieve. Does this person necessarily become Buddha or not? Three incalculable eons in one moment is also not yet clear. Answer: Generally our school's meaning is that discussing Dharma is unrestricted. Having eliminated attached views, everything is preserved (the detailed meaning is as above). Therefore when the Tathāgata sees one sentient being, in this person's body there is completely no seed that could produce supramundane dharmas. Approaching this from the three natures, approaching from other-dependent arising, approaching from the gate of non-identity, this is precisely a person of ultimately no [Buddha] nature. Yet approaching from the three non-[natures], approaching from perfect accomplished reality, approaching from the gate of non-separation, this person is precisely one who should become Buddha. Why? Since there already exists the true, such, and constant Buddha-nature called Tathāgatagarbha, how could [they] not be able to become Buddha? If