応理大乗伝通要録二巻ページ14/14 - 翻刻

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【右頁】【枠外右上】 412 【枠外右横上】應理大乘傳通要錄下【枠外右横下】二六【二段構成】【上段】根機希故。《割書：普爲兼＿レ別。亦亘＿二傍機＿一。此｜約＿二總數＿一。亦論＿二正機＿一。》法難《返り点：レ》解故。《割書：義理委曲。而甚｜深故。怯弱󠄁衆生。》《割書：不＿レ信｜不＿レ學。》多＿二怨嫉＿一故。《割書：義道󠄁甚異＿二餘諸宗＿一。故｜偏執未生。一同誹謗。》不＿二流溢＿一也。然者可＿レ耻＿二己身之失＿一。何爲＿二法失＿一。若夫以＿レ遍󠄁爲＿レ勝󠄁者。於＿レ法於＿レ喩可＿レ有＿二多難《返り点：一》。其事顯然。自思知＿レ之。退󠄁按＿二三國傳來增減＿一。西天偏鶴望󠄂。《割書：除＿二諸外道󠄁｜小乘執見＿一。》東漢漸狐疑。日本廣謗毁。是何故耶。又聞。大宗高宗之昔。九州流布。又聞。唐國至＿二於今時＿一。南地雖＿レ希。北地甚盛。《割書：云云》又於＿二我朝󠄁《返り点：一》。人雖＿三不＿レ信作＿二障礙怨＿一。神多信歸發＿二擁護誓＿一。《割書：春日八幡｜金峯等也。》又何由耶。豈佛國賤。彌離車貴。古劣今勝󠄁。神愚人賢耶。種種挍量。不＿レ及＿二擧盡＿一。且止＿二局情󠄁《返り点：一》。一一量＿レ之。　問。根機希者。是何根機。答。本經說云。阿陀那識甚深細。一切種子如＿二暴流＿一。我於＿二凡愚＿一不＿二開演＿一。恐󠄁《返り点：二》彼分別執爲＿一レ我。《割書：文》阿毘達磨󠄁經云。由＿下攝＿二- 藏諸法＿一一切種子識＿上。故名＿二阿賴耶＿一。勝󠄁者我開示。《割書：文》凡愚勝󠄁者體。如＿二唯識論說＿一。故以＿二大乘頓悟漸悟根熟之人＿一爲＿二此機＿一也。當＿レ知。信學一切人者。皆有＿二佛性＿一。皆當＿レ作＿レ佛。全不＿レ可＿レ有＿二自身疑惑＿一。故本疏云。若彼定姓大乘凡夫。亦不＿二爲說＿一。卽誰造＿二-修眞󠄀唯識觀＿一。我等如何得＿レ聞＿二此識＿一。《割書：文》聞【下段】信之輩。猶󠄁無＿レ疑旨。解釋分明。況於＿二思惟修習󠄁人＿一耶。凡信有＿二重重＿一。淺深無量。須＿レ勵＿二硏心＿一。或祈＿二靈像等＿一。取＿二於淸淨堅固信忍󠄁《返り点：一》。疑有＿二何益＿一。信有＿二何損＿一。信而修者。可＿レ有＿二無量無數功德＿一。疑而怠者。可＿レ有＿二無數衰󠄁損＿一。誰有智人。捨󠄁《返り点：レ》益就＿レ損。　問。上來所明。雖＿二是委細＿一。未＿レ知我宗傳來敎門。唯盡＿二於此＿一。都無＿レ餘耶。　答。猶󠄁未＿レ盡也。何者。上來且是法相門大旨也。此外更有＿二入理敎門＿一。所謂慈尊󠄁五部之内有＿二般若論＿一。則金剛經爲＿二其本經＿一。是則阿僧請󠄁《返り点：二》-問慈氏＿一。慈氏應＿レ請󠄁所＿レ說大乘不二中道󠄁之空觀也。阿僧受＿レ說授＿二於世親＿一。師資二人。俱造󠄁《返り点：二》釋論＿一。宗家弘＿レ之。亦製＿二義疏＿一。所謂贊述󠄁及會釋等也。護法菩薩亦就＿二此門＿一作＿二廣百論＿一。委明＿二其旨＿一。但此二門。更不＿二乖角＿一。雖＿レ歸＿二一門＿一。而亦有＿レ異。法門義道󠄁。大科重重故也。中宗略要數重相對。卽此意也。今按＿二其趣＿一。於＿二法相門＿一更有＿二入理法相兩門＿一。展轉推入。遂󠄂至＿二絕言＿一。一切法門。於＿レ是皆盡。當＿レ知我宗諸宗本母。謗罪來苦。推而可＿レ量。生死因果。不＿レ異＿二印文＿一。任＿レ業不＿レ懺者。誰人能遮＿レ之。　問。今所＿レ抄趣。强好＿二和會＿一。異＿二於常談＿一。有＿二何意＿一【左頁】【枠外左上】 413 【枠外左横上】應理大乘傳通要錄下【枠外左横下】二七【二段構成】【上段】耶。　答。法實爾故。是眞󠄀門故。恐󠄁《返り点：二》謗罪＿一故。宥＿二他意＿一故。伏＿二他執＿一故。功德多故。法久住故。戀＿二正法＿一故。悲＿二像末＿一故。是大願故。若不＿レ爾者。可＿レ違󠄂《返り点：レ》宗故。伏＿二彼二乘＿一行＿二二乘行＿一。《割書：相見道󠄁中｜十六心等。》亦伏＿二外道󠄁《返り点：一》行＿二外道󠄁行＿一。《割書：六年苦行｜等卽是也。》況於＿二大乘中異門＿一耶。況於＿二其法本來一＿一耶。故三藏云。聖󠄁人造󠄁《返り点：レ》論。不＿二復乖諍＿一。但是學者有＿二向背＿一耳。卽作＿二會宗論三千行偈頌＿一。諸德歎伏。異執忽止。又披＿二廣百論敎誡弟子品＿一。深誡＿二違󠄂諍＿一。勸＿二和會＿一云。如＿レ是等類。隨見不同。分＿二-隔聖󠄁言＿一。令＿レ成＿二多分＿一。互興＿二諍論＿一。各執＿二一邊＿一。旣不＿レ能＿レ除＿二惡見塵垢＿一。誰能契󠄁《返り点：二》-當諸佛世尊󠄁所說大乘甚深妙旨＿一。未＿レ會＿二眞󠄀理＿一。隨＿二己執情󠄁《返り点：一》。自是非＿レ他。深可＿二怖畏＿一。應＿下捨󠄁《返り点：二》執著空有兩邊＿一。領＿中-悟大乘不二中道󠄁《返り点：上》。《割書：等分》是則菩薩隨順會通方便善巧波羅蜜多也。雖＿レ拙所＿レ望󠄂此義勢耳。抑像季迫󠄁《返り点：レ》喉。法命至＿レ胸。障難日盛。學行年衰󠄁。迷󠄁者亂言恐󠄁過󠄁《返り点：二》往古＿一歟。聞＿レ之不＿レ能＿レ忍󠄁。輒記＿二膚昧#1思＿一。其義其文。深耻＿二後見＿一。庶諸賢德。具糺＿二䚹#2謬＿一。若有＿レ所＿レ順。爲＿二之發端＿一。各【下段】盡＿二自解＿一。能脫＿二他害＿一。俗衆見＿レ之。初心知＿レ之。寧不＿二信敬＿一乎。寧不＿二勇進󠄁《返り点：一》乎。興隆洪基也。勿＿レ處＿二無用＿一焉。愚抄所詮。其志在＿レ此耳。于時寬元四年極月二十一日未尅許馳＿レ筆了。願共入＿二平󠄁等性＿一。同證＿二無諍三昧＿一。利＿二-樂諸有情󠄁《返り点：一》矣。應理大乘傳通󠄁要󠄁錄下　釋良遍󠄁字信願始住於興福寺勝󠄁願院中涉於東大寺知　足之別處終󠄁隱於生馬山大聖󠄁竹林寺事跡具󠄁在別記矣　實法相中興之龍𧰼也其所著之抄頗多焉諸宗義虎所　競珍翫也蓋惟世已像季而唯識之學業逐󠄁年益衰󠄁故不　耐其憂而所以製之也同門末葉誰不同志乎是故欲壽　梓以令流布于世冀諸後學各省己心於此付刊人云　爾　　　峕　享保二丁酉歲孟冬󠄀中澣南京藥師寺沙門高範識　　　　　　　　《割書：京寺町通󠄁五條上町中野宗左衞門藏版》

現代語訳

【右頁】【上段】（法相宗が広まらない理由について続き）（根機が希（まれ）であるから。〔普く（あまね）く別（の根機）を兼ね、また傍（かたわ）らの機にもわたる。これは総数について言い、また正機についても論ずる。〕）法を解し難いから。〔義理が委曲（いきわ）たって甚だ深いから、怯弱（おびえ）た衆生は信ぜず学ばない。〕怨嫉（えんしつ）が多いから。〔義道（ぎどう）が余の諸宗と甚だ異なるから、偏執（へんしゅう）の者がまだ生ぜず、一同に誹謗する。〕（以上の理由により）流溢（るいつ）しないのである。しかるならば、己身の失（あやまち）を恥ずべきであって、何ぞ（これを）法の失とするのか。もし遍（あまね）く（広まること）をもって勝（すぐれた）ものとするならば、法（の上）においても喩（たとえ）においても多くの難（なん）があるべきである。その事は顕然（あきらか）である。自ら思いてこれを知れ。退（しりぞ）いて三国（インド・中国・日本）の伝来の増減を按（かんが）えるに、西天（インド）では鶴（のように高く）を仰ぎ望む〔諸外道・小乗の執見を除いて〕、東漢（中国）では漸く狐疑（こぎ）し、日本では広く謗毀（ぼうき）する。これは何故か。また聞くところによれば、（唐の）大宗・高宗の昔には九州（中国全土）に流布した。また聞くところによれば、唐国は今日に至っても、南地では希（まれ）であるが北地では甚だ盛んである、云云。また我が朝（日本）においては、人は信ぜず障礙（しょうがい）・怨をなすとはいえ、神々は多く信じ帰依して擁護の誓いを発している。〔春日・八幡・金峯（きんぷ）等である。〕またこれは何故か。豈に仏国（インド）は賤しく、弥離車（みりしゃ、非仏教国）は貴く、古（い教え）は劣り今（の教え）は勝り、神は愚かで人は賢いということがあろうか。種々の較量（きょうりょう、比べ合わせ）は挙げ尽くすに及ばない。さしあたり局情（きょくじょう、偏った情）を止めて、一つ一つこれを較量せよ。問う。根機が希であるとは、これはいかなる根機か。答う。本経（解深密経）に説いて云う。「アーダーナ識（阿陀那識）は甚だ深く細かい。一切の種子は暴流の如くである。我は凡愚には開演しない。彼らが分別して我（アートマン）と執するのを恐れるから」〔文〕。アビダルマ経（阿毘達磨経）に云う。「諸法を摂蔵し一切種子を持つ識によって、故に阿頼耶（アーラヤ）と名づける。勝者（優れた者）には我が開示する」〔文〕。凡愚と勝者の体（実質）は、唯識論が説く如くである。故に大乗の頓悟・漸悟の根が熟した人をもってこの機（根機）とする。当に知るべし。（法相宗を）信じ学ぶ一切の人は、皆仏性があり、皆必ず仏となるべきである。全く自身に疑惑があってはならない。故に本疏（の書）に云う。「もし彼の定姓（じょうしょう）の大乗の凡夫（であっても）、（仏のアーダーナ識について）またその（者）のために説かない（ということは）、則ち誰が真の唯識観を造り修するのか。我等はいかにしてこの識を聞くことを得よう」〔文〕。聞【下段】いて信ずる輩は、猶疑うことのない旨（むね）を、解釈が分明（明らかに）している。況んや思惟・修習する人においてをや。凡そ信には重重（かさなり）があり、浅深は無量である。須（すべか）らく研心（けんしん）に励み、或いは霊像等に祈って、清浄・堅固な信忍（しんにん）を取るべきである。疑うことに何の益があるか。信ずることに何の損があるか。信じて修する者には、無量無数の功徳があるべきである。疑って怠る者には、無数の衰損（すいそん）があるべきである。誰か智ある人があって、益を捨てて損につくことをするだろうか。問う。上来（じょうらい、以上）に明かしたところは委細（いさい）ではあるが、我が宗（法相宗）の伝来の教門は、唯だここに尽きて、都て余（他のもの）がないのかどうか、まだ知らない。答う。猶（なお）未だ尽きていない。何者かといえば、上来（の説明）はさしあたりこれ法相門の大旨である。この外にさらに入理（にゅうり）の教門がある。いわゆる慈尊（弥勒菩薩）の五部の内に般若論がある。則ち金剛経（金剛般若経）がその本経である。これは則ちアサンガ（阿僧、無著）が慈氏（弥勒）に請問し、慈氏が（その）請いに応じて説いた大乗不二中道の空観である。アサンガは（その）説を受けてヴァスバンドゥ（世親）に授けた。師資（ししそんぞん、師弟）二人は、ともに釈論を造った。宗家（玄奘三蔵あるいは窺基大師）はこれを弘め、また義疏を製した。いわゆる賛述及び会釈等である。護法菩薩もまたこの門について広百論を造り、その旨を委（くわ）しく明かした。ただしこの二門は、さらに乖角（かいかく、食い違い対立）しない。一門に帰するとはいえ、また異なるところがある。法門の義道（ぎどう）が、大科（だいか）重重（かさなる）だからである。中宗（三論宗）の略要の数重の相対も、すなわちこの意（意味）である。今その趣（おもむき）を按ずるに、法相門においてさらに入理・法相の両門がある。展転（てんてん）して推入（すいにゅう）し、遂に絶言（ぜつごん、言葉を絶すること）に至る。一切の法門は、ここにおいて皆尽きる。当に知るべし、我が宗は諸宗の本母（ほんも）である。謗罪によって来る苦は、推（お）してこれを量（はか）ることができる。生死の因果は、印文（いんもん、印鑑の捺印の跡）と異ならない。業に任せて懺悔しない者を、誰人かよくこれを遮ることができようか。問う。今（この書で）抄（しょう）するところの趣（おもむき）は、強く和会（わえ、諸説の調和・融合）を好んで、常談（通常の語り方）と異なる。何らかの意（意図）が【左頁】【上段】あるのか。答う。法が実にそうであるから。これ真門（しんもん）であるから。謗罪を恐れるから。他の意を宥（なだ）めるから。他の執（しゅう）を伏するから。功徳が多いから。法が久しく住するから。正法を戀（した）うるから。像末（ぞうまつ）を悲（あわれ）むから。これ大願だから。もしそうでなければ、宗（の義）に違うべきだから。彼の二乗を伏して二乗の行を行じ（〔相見道中の十六心等〕）、また外道を伏して外道の行を行ずる（〔六年の苦行等がすなわちこれである〕）（こともある）。況んや大乗の中の異門においてをや。況んや其の法が本来一つであることにおいてをや。故に（玄奘）三蔵は云う。「聖人が論を造るのに、さらに乖諍（かいじょう、対立争論）しない。ただこれ学者に向背（向かうと背くと）があるのみである」と。すなわち（玄奘三蔵が）会宗論（三宗の義理を一つに会する論）三千行の偈頌を造り、諸徳が歎伏（讃嘆して感服）し、異執（いしゅう、違った執解）が忽（たちま）ち止まった。また広百論の教誡弟子品を披（ひら）いて（読めば）、違諍（いじょう、対立して争うこと）を深く誡め、和会（調和）を勧めて云う。「このような等の類は、見（けん）に随って同じでなく、聖言（せいごん）を分隔して多分となし、互いに諍論（じょうろん）を興し、各々一辺を執する。既に悪見（あっけん）の塵垢（じんく）を除くことができないならば、誰がよく諸仏世尊の説く大乗の甚深妙旨に契当（かなう）することができようか。真理に会せず、己の執情（しゅうじょう）に随い、自らを是として他を非とするのは、深く怖畏（ふい）すべきことである。執著（しゅうじゃく）の空有（くうう）両辺を捨てて、大乗不二中道を領悟（りょうご）すべきである」（等分）と。これすなわち菩薩の随順・会通（えつう）の方便善巧（ほうべんぜんぎょう）の波羅蜜多（はらみた）である。拙（つたな）いとはいえ、望むところはこの義勢（ぎせい、意義の勢い）のみである。そもそも像季（ぞうき、像法の末期）は（命の）喉（のど）に迫り、法命（ほうめい）は胸に至っている。障難（しょうなん）は日々盛んになり、学行（がくぎょう）は年々衰えている。迷える者の乱言（らんげん）は、往古を過ぎる（ほどひどい）のではないかと恐れる。これを聞いて忍ぶことができず、輒（すなわ）ち膚昧（ふまい、浅薄な）な思いを記した。その義もその文も、後に見る人に深く恥じる。庶（こいねが）わくは諸賢徳（しょけんとく）よ、具（つぶさ）に謬（びゅう、あやまり）を糺（ただ）したまえ。もし順ずるところがあれば、（それ）のために発端（はったん、はじまり）となり、各々【下段】自解（じかい、自己の解釈）を尽くして、よく他の害（がい、損害）を脱（のが）れさせよ。俗衆（ぞくしゅう）がこれを見て、初心者がこれを知り、どうして信敬しないことがあろうか。どうして勇進しないことがあろうか。（これが）興隆（こうりゅう）の洪基（こうき、大きな基礎）である。無用の地に置くことなかれ。愚抄（ぐしょう）の詮ずるところは、その志ここにあるのみである。時に寛元四年（1246年）極月（ごくがつ、十二月）二十一日、未の刻（午後2時頃）ばかりに筆を馳せ了（おわ）んぬ。願わくば、ともに平等性（びょうどうしょう）に入り、同じく無諍三昧（むじょうざんまい）を証し、諸有情（しょうじょう）を利楽（りらく）せんことを。応理大乗伝通要録下（終わり） --- 　釈良遍（しゃくりょうへん）、字（あざな）は信願。始め興福寺勝願院に住し、東大寺知足の別処にわたり、終（つい）に生馬山（いこまさん）大聖竹林寺に隠した。事跡は具（つぶさ）に別記にあり。実に法相中興の龍象（りゅうぞう）なり。その著するところの抄は頗（すこぶ）る多く、諸宗の義虎（ぎこ、義理の猛者）の競って珍翫（ちんがん、珍重し愛玩すること）するところである。蓋（けだ）し惟（おも）うに、世は已に像季にして、唯識の学業は年を逐（お）って益（ますます）衰えている。故にその憂いに堪えずして製するところの所以（ゆえん）である。同門（どうもん）の末葉（まつよう）、誰か同志ならざらん。是故に梓（し）に寿（ことぶ）いて（版木に彫って）世に流布せしめんことを欲し、諸後学（しょごがく）がそれぞれ己の心をここに省みんことを冀（こいねが）って付刊（ふかん）の人（版木を刻む人）に云うことかくの如し。　時　享保二丁酉（ひのととり）歳（1717年）孟冬（もうとう、十月）中澣（ちゅうかん、中旬）、南京（奈良）薬師寺沙門高範識（しるす）　　　　　　　　〔京（都）寺町通五条上（ル）町　中野宗左衛門　蔵版〕

英語訳

【Right Page】【Upper Section】 (Continuing the reasons why the Dharma-characteristics school has not spread widely:) Because (those with the appropriate) faculties are rare. [Though it broadly encompasses both the specific and general, and also extends to peripheral faculties. This is said regarding the total number, as well as regarding the primary faculties.] Because the Dharma is difficult to understand. [Because the meaning and principle is intricate and extremely profound, timid and weak sentient beings neither believe nor study it.] Because there is much resentment and jealousy. [Because its doctrinal approach differs greatly from the other schools, those harboring biased attachments, not yet having (truly considered the matter), uniformly slander it.] This is why it has not overflowed (and spread widely). That being the case, one should be ashamed of one's own failings—why treat this as a failing of the Dharma? If one considers widespread transmission to be (a mark of) superiority, there would be many objections both with regard to the Dharma itself and with regard to analogies. The matter is self-evident; think it through for yourself. Stepping back and considering the increase and decrease (of its transmission) across the three countries (India, China, and Japan): in the Western Land (India) it is looked up to as (high as) a soaring crane [excluding the biased views of the various non-Buddhist schools and Hīnayāna]; in Eastern Han (China) there is gradually increasing doubt; in Japan it is widely slandered and reviled. Why is this? Also, I have heard that in the time of Emperor Taizong and Emperor Gaozong (of the Tang Dynasty), it spread throughout the nine provinces (of China). I have also heard that in the Tang dynasty even now, though it is rare in the south, it flourishes greatly in the north, and so on. Furthermore, in our own court (Japan), although people do not believe and create obstacles and resentment, the deities (kami) have in great numbers come to believe and take refuge (in this teaching) and have made vows of protection. [These are Kasuga, Hachiman, Kinpū, and others.] Why again is this so? Surely it cannot be that the Buddha's land (India) is inferior and the lands of the Mlecchas (non-Buddhist peoples) are superior; that the ancient is worse and the present better; or that the gods are foolish and human beings wise? The various comparisons cannot all be listed. For the time being, set aside partial views and examine them one by one. Question: That those with appropriate faculties are rare—what kind of faculties are these? Answer: The Root Scripture (the Saṃdhinirmocana-sūtra) states: "The ādāna-consciousness (ādānavijñāna) is exceedingly profound and subtle. All seeds flow like a torrent. I do not expound this to ordinary foolish people, for I fear they would discriminate and grasp it as a self." [Text.] The Abhidharma-sūtra states: "Because this consciousness stores all dharmas and all seeds, it is named ālaya (ālayavijñāna). To the victorious ones (the wise) I reveal this." [Text.] What constitutes an "ordinary fool" and what constitutes a "victorious one" is as explained in the Vijñaptimātratā-siddhi (Cheng weishi lun). Therefore, those who are ripe—whether sudden or gradual awakeners—within the Mahāyāna, are taken as the (primary) faculties for this (teaching). One should know: all people who believe in and study (this teaching) all possess buddha-nature and shall all certainly become buddhas. One must not at all harbor doubts about oneself. Therefore the Root Commentary states: "Even if those who are fixed in Mahāyāna nature (定姓大乗) but are still ordinary beings—even for them (this is not withheld)—then who would cultivate the true meditation on consciousness-only? How could we ourselves come to hear about this consciousness?" [Text.] As for those who hear 【Lower Section】 and believe, the commentary makes it clear that there should be no doubt whatsoever about this. How much more so for those who contemplate and practice (it)! Faith generally has many levels, and (its) depth is immeasurable. One must exert oneself diligently in the pursuit of mental cultivation, and perhaps pray to sacred images and so forth, taking up a pure and steadfast faithful acceptance (信忍, śraddhā-kṣānti). What benefit is there in doubting? What harm is there in believing? One who believes and practices should come to have immeasurable and countless meritorious virtues. One who doubts and is negligent will come to have countless deteriorations and losses. What wise person would abandon benefit and take up harm? Question: What has been made clear up to this point is detailed, yet it is not known whether the transmitted doctrinal gate of our school is exhausted by this alone, or whether there is nothing else remaining. Answer: There is still more. Why? What has been (explained) above is for the time being the main purport of the Dharma-characteristics gate (法相門). Beyond this, there is further the doctrinal gate of entering into principle (入理). Specifically, among the five collections of the Compassionate Honored One (Maitreya Bodhisattva) there is the Prajñā Treatise (般若論), for which the Vajracchedikā-sūtra (Diamond Sūtra) is the root scripture. This is the meditation on emptiness of the non-dual Middle Way of the Mahāyāna that Asaṅga (阿僧, Wuzhuo) requested and asked of Maitreya (慈氏), and which Maitreya expounded in response to that request. Asaṅga received the exposition and transmitted it to Vasubandhu (世親). The two—master and disciple—both composed commentary treatises. The founder of the school (Xuanzang or Kuiji) propagated it and also composed doctrinal commentaries—namely, the explanatory works and reconciling commentaries. The Bodhisattva Dharmapāla (護法菩薩) also, with respect to this gate, composed the Guǎngbǎi lun (Śataka-śāstra expanded) and made its purport clear and detailed. However, these two gates do not conflict with each other at all. Although they return to one gate, there are also differences. This is because the doctrinal approaches of the Dharma-gate are layered in great divisions. The several levels of relative (pairs) in the abbreviated essentials of the Mādhyamika school also carry this very intention. Now examining their purport, within the Dharma-characteristics gate there are further the two sub-gates of "entering principle" and "Dharma-characteristics." Proceeding progressively deeper, one ultimately arrives at the silence that transcends words (絶言). All dharma-gates are here entirely exhausted. One should know that our school is the mother-root (本母) of all schools. The suffering that comes from the sin of slander can be measured by inference. The cause and effect of birth-and-death are no different from a stamp's impression on paper. Who can stop those who follow their karma without repentance? Question: The purport of what is excerpted (compiled) here strongly favors reconciliation and harmonization (和会), which differs from ordinary discourse. Is there some particular intention 【Left Page】【Upper Section】 behind this? Answer: Because the Dharma is truly so. Because this is the true gate. Because I fear the sin of slander. Because I wish to accommodate others' views. Because I wish to overcome others' attachments. Because the meritorious virtues are many. Because the Dharma should long abide. Because I long for the true Dharma. Because I feel compassion for (those living in) the image-period and latter days. Because this is the great vow. If it were otherwise, one would violate the school's (teaching). (Even the Buddha) overcame the two-vehicle practitioners and performed the practices of the two vehicles [such as the sixteen mind-moments in the path of vision (相見道)], and also overcame the non-Buddhist practitioners and performed non-Buddhist practices [such as the six years of ascetic practice—these are precisely that]. How much more so (should one harmonize) with the other gates within the Mahāyāna! How much more so since their dharmas are originally one! Therefore the Tripiṭaka Master (Xuanzang) said: "When sages compose treatises, they do not further conflict with each other. It is only that students have their inclinations and aversions." Accordingly, he composed the Huizong lun (Treatise on Reconciling the Schools), three thousand verses of gāthā; the various masters praised and submitted (to it), and dissenting attachments immediately ceased. Also, upon opening the "Chapter on Admonishing Disciples" of the Guǎngbǎi lun, one finds deep admonishment against conflict and dispute and encouragement of harmonization and reconciliation, which states: "Those of this kind, following their different views, separate and partition the words of the sages and make them into many parts. They raise disputes against each other and each cling to one extreme. Since they cannot remove the dust and defilement of wrong views, who can conform to and accord with the profoundly deep and wondrous purport of the Mahāyāna taught by all the Buddhas and World-Honored Ones? Without having met the true principle, following one's own attachment and (biased) disposition, considering oneself right and others wrong—this is deeply to be feared. One should abandon attachment to the two extremes of emptiness and existence and comprehend the non-dual Middle Way of the Mahāyāna," and so on in equal measure. This is precisely the pāramitā of the bodhisattva's skillful means (方便善巧波羅蜜多) of complying with (others), reconciling, and penetrating harmoniously. Though (my efforts are) clumsy, what I aspire to is nothing but the import of this meaning. Moreover, the image-period's final age presses (upon one) like a blade at the throat; the life of the Dharma has reached the chest (i.e., is in critical peril). Obstacles and difficulties grow more intense day by day; learning and practice wane year by year. I fear that the confused utterances of the deluded may surpass even those of the distant past. Hearing this, I could not bear to remain silent, and thus I hastily set down these shallow and ignorant thoughts. I am deeply ashamed of both the meaning and the text before the eyes of those who come after. I only hope that the various men of virtue and wisdom will thoroughly correct all errors. If there is anything that is in accord (with the Dharma), may it serve as a starting point, and may each one 【Lower Section】 exhaust their own understanding and thereby enable others to escape harm. Should lay people see this and beginners come to know it—how could they fail to believe and revere (it)? How could they fail to advance with courage? This is the great foundation of (the Dharma's) flourishing and rise. Do not leave it (this text) in uselessness. The aspiration of this foolish compilation lies entirely here. At this time, on the twenty-first day of the final month (twelfth month) of Kan'en the fourth year (1246), at approximately the Hour of the Sheep (around 2 p.m.), I completed this (text) in a rush of the brush. May we all together enter into the wisdom of equality (平等性智, samatājñāna), together realize the samādhi of no-dispute (無諍三昧, araṇā-samādhi), and bring benefit and joy to all sentient beings. *Ōri Daijō Dentsū Yōroku* (下, Volume Two) [End] --- The monk Ryōhen (良遍), whose dharma name is Shingwan (信願), first resided at the Shōganin within Kōfukuji, then spent time at the Chisoku detached residence of Tōdaiji, and finally concealed himself at the Daishō Chikurinji on Mount Ikoma (生馬山). His deeds are fully recorded in a separate account. He was truly a dragon-elephant (a great leader) in the revival of the Dharma-characteristics school. His compiled commentaries are quite numerous, and are treasures competed for and cherished by the "doctrinal tigers" of the various schools. Indeed, thinking about it, the world is already in the final phase of the image-period, and the study and practice of the Vijñaptimātratā (consciousness-only) teaching declines more each passing year. Therefore, unable to bear this grief, this is why (this text) was composed. Among the later generations of the same school, who would not share the same aspiration? For this reason, wishing to have it carved on woodblocks and circulated throughout the world, and hoping that later students would each examine their own minds in light of this (text), I have said thus to the person (responsible for) having it printed. At this time: On a mid-autumn day in the gengshen (丁酉, hinoto-tori) year of Kyōhō the second (1717), the monk Kōhan (高範) of Yakushiji in the Southern Capital (Nara) makes this note. [Publisher: Nakano Sōzaemon, Teramachi-dōri, Gojō-Agaru-machi, Kyoto]

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