応理大乗伝通要録二巻 - 翻刻

翻刻

【右頁】
【枠外右上】
388
【枠外右横上】
應理大乘傳通要錄上
【枠外右横下】
二
【二段構成】
【上段】
强求＿二於速疾之果＿一。片言順＿レ理。以施＿二羣生＿一。願共＿二有緣＿一證＿二
無上覺＿一。仰啓＿二 十方大聖＿一。伏乞一宗列祖哀＿二-愍愚願＿一。令＿レ得＿二
成就＿一矣。今略立＿二於五箇之篇＿一。聊欲＿レ述＿二於一愚之懷＿一。一者
顯＿二自勝德＿一。二者遮＿二他誹謗＿一。三者伏＿二自著執＿一。四者顧＿二他思
擇＿一。五者問答分別也。
第一顯＿二自勝德＿一者。夫大乘性相。詳在＿二我宗＿一。他以＿レ之爲＿二
淺近由＿一。我以＿レ之爲＿二最上徳＿一。所以者何。無量勝事。皆悉具
故。所＿レ謂且擧＿二 十五勝事＿一。以顯＿二於巨海之一滴＿一。一者本經
殊特勝。二者本論無比勝。三者支分具足勝。四者決定聖
說勝。五者義道圓備勝。六者一切中道勝。七者顯理甚深
勝。八者諸敎皆實勝。九者破迷究竟勝。十者三學次第
勝。十一者摧邪妙業勝。十二者道理極成勝。十三者血脈
無疑勝。十四#1祖師高貴勝。十五者翻譯眞正勝。
先本經殊特勝。凡我宗者。以＿二華嚴等六部大乘＿一《割書：華嚴經。深｜密經。功德》
《割書：莊嚴經。阿毗達磨經。｜楞伽經。厚嚴經。》總爲＿二本經＿一。而殊稱爲＿二宗本原＿一者解深密
經也。所＿二-以然＿一者。初勝義諦相品。對＿二如理請問等大菩
薩＿一。說＿二廢詮談旨一實妙理＿一。則是我宗之元意也。次心意
【下段】
識相品。對＿二廣慧菩薩＿一。說＿二 八識性相＿一。《割書：意者卽是｜第七識故。》明＿二暴流種
子＿一。令＿レ悟＿二生死輪廻根源＿一。令＿レ知＿二唯識轉變由來＿一。則是我宗
之事相也。次一切法相品。對＿二德本菩薩＿一。次無自性品。對＿二
勝義生菩薩＿一。如＿レ次宣＿二-說三性無性＿一。具盡＿二雜染淸淨諸法＿一。
正顯＿二空有和融大義＿一。明判＿二 一代三時淺深＿一。詳會＿二 一乘五
姓兩門＿一。則是我宗之妙解也。次分別瑜伽品。對＿二彌勒菩
薩＿一。說＿二於唯識止觀修行＿一。演＿二於三分本末玄旨＿一。卽是我宗
之觀法也。次地波羅蜜多品。對＿二觀自在菩薩＿一。宣＿二-說三賢
十地萬行＿一。竝明＿二 三大僧祇劫數＿一。《割書：今此品中。亦有＿二｜一乘五姓和會＿一。》卽是我宗
之行位也。次如來成所作事品。對＿二文殊師利菩薩＿一。廣說＿二
三身萬德大果＿一。委明＿二說法利生妙用＿一。其說法中顯＿二-說於
因明立破邪正軌則＿一。卽是我宗之所期也。亦本懷也。凡一
部五卷正宗七品。倂說＿二 一宗建立玄奧＿一。其文甚委。其義
尤明。誰有智人。向＿二此經文＿一假云＿レ不＿レ說＿二法相宗＿一耶。若强
疑＿レ之。諸宗章疏皆可＿レ及＿レ疑。若許＿レ爾者不＿レ足＿レ言也。若不＿レ
爾者。差異何辨。當＿レ知此經說＿二於我宗＿一。是必然也。此義旣
以決定之上。我宗勝妙。於＿レ是便足。所以者何。夫今經者。
【左頁】
【枠外左上】
389
【枠外左横上】
應理大乘傳通要錄上
【枠外左横下】
三
【二段構成】
【上段】
論＿二敎主＿一者。卽是第十重盧舍那如來。《割書：對揚正機｜皆等覺故。》不可說不
可說葉臺上身。於＿二其佛身＿一。猶第十地滿心金剛三昧所見。
凡說敎主。無＿レ 上＿二於此＿一。尋＿二說所＿一者。則是十八圓滿華藏世
界等覺所居最極報土。化他土中。都無＿レ如＿レ之。謂＿二對揚＿一者。
卽是彌勒文殊觀音法涌等無量無數極位菩薩。上機中上
機。豈有＿レ過＿レ之耶。勘＿二說文＿一者。卽是最尊。亦最妙也。或云＿二
微細最微細甚深最甚深難達最難達＿一。或說＿二勝義了義。瑜
伽了義。波羅蜜多了義。如來成事了義＿一。凡厥究竟深奥唱
中。何文何言更有＿レ超＿レ此。已上條條。悉在＿二經文＿一。不＿三 一而
加＿二私之潤色＿一。如＿レ是如來。於＿二如＿レ是土＿一。對＿二如＿レ是人＿一。說＿二如＿レ是
法＿一。豈是妄誕。豈隔＿二法性＿一。豈如＿二塵土＿一。豈過＿二嬰兒＿一。至＿下於如＿中
彼勝義品初。敎主舍那止＿レ言默然。深密大士受＿レ加開演。
及以經終不＿レ安＿二作禮而去文＿一等＿上。則事絕＿二常途＿一。旨在＿二言外＿一
者歟。委細聊簡恐＿レ繁且略。　《割書：第二》。次本論無比勝。夫雖＿レ
有＿二本經＿一。若無＿二本論＿一。譬如＿二明王不＿一レ得＿二賢佐＿一。是故深經加＿二
於妙論＿一。宗敎方備。所依無＿レ闕。其本論者。非＿三啻義道正相
順故。後代人師取爲＿二其限＿一。能說菩薩。親於＿二佛所＿一聽＿二-聞本
【下段】
經＿一。面受口決所＿レ述是也。其所＿レ述者。亦非啻述＿二本經大
旨＿一。正引＿二全文＿一決擇是也。其菩薩者。亦非＿三啻爲＿二 下聖下
位＿一。以＿二等覺位＿一可＿レ爲＿二其人＿一。其等覺者。亦非＿三啻爲＿二他方補
處未來補處＿一。此界現在一生所繫。亦可＿レ爲＿二其尊＿一。今此重
重皆圓滿。但是瑜伽師地耳。何宗何家有＿二此比類＿一。至＿二於
所說之是非＿一。則亦勿論也。准＿二於本經＿一可＿レ知＿二大綱＿一。委旨
略＿レ之。凡於＿二此論＿一有＿二 十殊勝＿一。如＿二尋思鈔＿一。追可＿レ載＿レ之。《割書：第三》。
次支分具足勝。謂雖＿レ有＿二本論＿一。若無＿二支分＿一。猶如＿二樹王無＿一レ
有＿二支條＿一。是故妙論加＿二於妙支＿一。所據滿足。不＿レ可＿二動轉＿一。其
妙支者。慈尊所說五部之中。除＿二瑜伽論金剛經論＿一自餘
三部《割書：分別瑜伽論。大莊｜嚴論。　辨中邊論。》竝阿僧伽。世親。陳那。及護法等衆多
菩薩。各翫＿二本論＿一。所＿二製作＿一之七部論也。《割書：顯揚論。對法論。二｜十唯識論。三十唯識》
《割書：論。五蘊論。百｜法論。理門論。》總合十部。是名＿二 十支＿一。無著卽是登地菩薩。
世親亦是明得菩薩。陳那護法俱是賢劫已成如來。垂＿二跡
印度＿一。各各安＿二-住唯識三昧＿一。或親承＿二慈氏＿一。或正學＿二阿僧＿一。或
妙繼＿二世親＿一。或能順＿二陳那＿一。面面涌＿二於無礙智水＿一。一一湛＿二於
無窮敎海＿一。開＿二種種義門＿一。立＿二重重道理＿一。拂＿二其玄底＿一。探＿二其

現代語訳

【右頁】

何ぞ速疾の果を強いて求めないことがあろうか。片言でも理に順えば、これを群生に施し、願わくば有縁の者と共に無上覚を証さん。十方の大聖に仰ぎ啓し、伏して一宗の列祖に愚願を哀愍し、成就を得させしめ給うことを乞う。今略して五箇の篇を立て、聊か一愚の懐を述べんと欲す。一つは自勝徳を顕すこと、二つは他の誹謗を遮すること、三つは自らの著執を伏すること、四つは他の思択を顧みること、五つは問答分別なり。

第一に自勝徳を顕すとは、そもそも大乗の性相は、詳しくは我が宗にあり。他はこれを浅近の由とするが、我はこれを最上の徳とする。何故かといえば、無量の勝事を皆悉く具えるからである。いわゆるまず十五の勝事を挙げて、巨海の一滴を顕すものとする。

一つは本経殊特の勝、二つは本論無比の勝、三つは支分具足の勝、四つは決定聖説の勝、五つは義道円備の勝、六つは一切中道の勝、七つは顕理甚深の勝、八つは諸教皆実の勝、九つは破迷究竟の勝、十は三学次第の勝、十一は摧邪妙業の勝、十二は道理極成の勝、十三は血脈無疑の勝、十四は祖師高貴の勝、十五は翻訳真正の勝である。

先ず本経殊特の勝について。凡そ我が宗は、華厳等六部の大乗（華厳経・深密経・功徳荘厳経・阿毘達磨経・楞伽経・厚厳経）を総じて本経とするが、殊に宗の本原と称するのは解深密経である。その理由は、初めの勝義諦相品において、如理請問等の大菩薩に対し、廃詮談旨の一実妙理を説くのが、これ我が宗の元意だからである。次の心意識相品では、広慧菩薩に対して八識の性相を説き（意とは即ち第七識である）、暴流の種子を明かして生死輪廻の根源を悟らせ、唯識転変の由来を知らしめる。これ我が宗の事相である。

次の一切法相品では德本菩薩に対し、次の無自性品では勝義生菩薩に対して、次第に三性無性を宣説し、雑染清浄の諸法を具尽し、空有和融の大義を正しく顕し、一代三時の浅深を明判し、一乗五姓両門を詳しく会通する。これ我が宗の妙解である。次の分別瑜伽品では、弥勒菩薩に対して唯識止観の修行を説き、三分本末の玄旨を演ずる。即ちこれ我が宗の観法である。次の地波羅蜜多品では、観自在菩薩に対して三賢十地の万行を宣説し、併せて三大僧祇劫の数を明かす（この品中にも一乗五姓の和会がある）。即ちこれ我が宗の行位である。次の如来成所作事品では、文殊師利菩薩に対して三身万徳の大果を広説し、説法利生の妙用を委しく明かす。その説法中に因明立破邪正の軌則を顕説する。即ちこれ我が宗の所期であり、また本懐である。

凡そ一部五巻正宗七品は、併せて一宗建立の玄奥を説く。その文は甚だ委しく、その義は尤も明らかである。誰か智ある人が、この経文に向かって法相宗を説かずと偽って云えようか。若し強いて疑うならば、諸宗の章疏も皆疑いに及ぶべきである。若し爾ることを許すなら言うに足らず、若し爾らざるなら、差異をどう弁ずるのか。当に知るべし、この経が我が宗を説くのは必然である。この義既に決定の上、我が宗の勝妙は、ここに便ち足る。何故かといえば、そもそも今の経は…

【左頁】

教主について論ずれば、即ちこれ第十重の盧舎那如来である（対揚の正機は皆等覚だからである）。不可説不可説葉台上の身で、その仏身は、なお第十地満心の金剛三昧で見られるものである。凡そ説教の主として、これに上るものはない。説かれた場所を尋ねれば、これ十八円満華蔵世界の等覚所居の最極報土である。化他土中に、これに如くものは都てない。対揚について謂えば、即ち弥勒・文殊・観音・法涌等の無量無数の極位菩薩である。上機中の上機で、あに之に過ぐるものがあろうか。説文を勘ずれば、即ちこれ最尊であり、また最妙である。

或いは「微細最微細、甚深最甚深、難達最難達」と云い、或いは「勝義了義、瑜伽了義、波羅蜜多了義、如来成事了義」と説く。凡そその究竟深奥の唱えの中で、何の文何の言がさらにこれを超えるものがあろうか。已上の条々は、悉く経文にあり、一つとして私の潤色を加えていない。

このような如来が、このような土で、このような人に対して、このような法を説かれたのが、あに妄誕であろうか。あに法性を隔てようか。あに塵土の如くであろうか。あに嬰児に過ぎようか。かの勝義品の初めの如きに至っては、教主舎那は言を止めて默然とし、深密大士が加を受けて開演し、及び経の終わりに作礼して去る文を安んじないこと等は、則ち事は常途を絶し、旨は言外にあるのではないか。委細は聊か繁を恐れて且く略す。

第二に、次に本論無比の勝について。そもそも本経があっても、若し本論がなければ、譬えば明王が賢佐を得ないようなものである。故に深経に妙論を加えて、宗教方に備わり、所依に闕くることがない。その本論は、啻に義道が正しく相順するが故に、後代の人師がこれを取って其の限りとするだけでなく、能説の菩薩が、親しく仏の所で本経を聴聞し、面受口決した所述である。

その所述も、啻に本経の大旨を述べるだけでなく、正しく全文を引いて決択したものである。その菩薩も、啻に下聖下位であるだけでなく、等覚位を以てその人とすべきである。その等覚も、啻に他方の補処・未来の補処であるだけでなく、この界の現在一生所繫も、またそのお方とすべきである。今この重々は皆円満で、ただこれ瑜伽師地のみである。何の宗何の家にこの比類があろうか。所説の是非に至っては、また論ずるまでもない。本経に准じて大綱を知るべきで、委旨はこれを略す。凡そこの論には十の殊勝があり、尋思鈔の如く、後に載すべきである。

第三に、次に支分具足の勝について。謂わく本論があっても、若し支分がなければ、なお樹王に支条がないようなものである。故に妙論に妙支を加えて、所據が満足し、動転すべからざるものとなる。その妙支とは、慈尊の所説五部の中で、瑜伽論・金剛経論を除く自余の三部（分別瑜伽論・大荘厳論・弁中辺論）並びに無著・世親・陳那及び護法等の衆多の菩薩が、各々本論を翫んで製作した七部の論である（顕揚論・対法論・二十唯識論・三十唯識論・五蘊論・百法論・理門論）。総合十部を十支と名づける。

無著は即ち登地の菩薩、世親もまた明得の菩薩、陳那・護法は俱に賢劫已成の如来で、跡を印度に垂れ、各々唯識三昧に安住し、或いは親しく慈氏を承け、或いは正しく阿僧を学び、或いは妙しく世親を継ぎ、或いは能く陳那に順い、面々に無礙智水を涌かし、一々に無窮教海に湛え、種々の義門を開き、重々の道理を立て、その玄底を払い、その…

英語訳

【Right Page】

Why would we not earnestly seek the fruit of swift attainment? Even if just a few words accord with principle, we should offer them to all beings, wishing together with those who have karmic connections to attain supreme enlightenment. I reverently appeal to the great sages of the ten directions and humbly beseech the successive patriarchs of our school to have compassion on this foolish aspiration and enable its fulfillment. Now I briefly establish five sections to express somewhat the thoughts of one fool: first, revealing our own superior virtues; second, blocking others' slander; third, subduing our own attachments; fourth, considering others' reflections; fifth, questions and answers with distinctions.

First, revealing our own superior virtues: The characteristics and nature of Mahāyāna are found in detail in our school. Others consider this to be a superficial reason, but we regard it as the supreme virtue. Why? Because it completely possesses immeasurable excellent qualities. Specifically, I first raise fifteen excellent qualities to reveal one drop of the vast ocean.

First is the superiority of the distinctive fundamental sūtra; second is the superiority of the incomparable fundamental treatise; third is the superiority of complete subsidiary parts; fourth is the superiority of definitive sacred teachings; fifth is the superiority of complete doctrinal paths; sixth is the superiority of the universal Middle Way; seventh is the superiority of revealing extremely profound principles; eighth is the superiority of all teachings being true; ninth is the superiority of ultimate destruction of delusion; tenth is the superiority of the sequential three trainings; eleventh is the superiority of wonderful practices that crush heterodoxy; twelfth is the superiority of ultimately established principles; thirteenth is the superiority of unquestionable lineage; fourteenth is the superiority of noble founding masters; fifteenth is the superiority of authentic translation.

First, the superiority of the distinctive fundamental sūtra: Generally, our school takes the six parts of Mahāyāna such as the Avataṃsaka (Avataṃsaka Sūtra, Saṃdhinirmocana Sūtra, Guṇakāraṇḍa Sūtra, Abhidharma Sūtra, Laṅkāvatāra Sūtra, Ghanavyūha Sūtra) as fundamental sūtras overall, but what is especially called the fundamental source of the school is the Saṃdhinirmocana Sūtra. The reason for this is that in the first Paramārthasatya-lakṣaṇa chapter, addressing great bodhisattvas like Yathārtha-pṛcchā, it explains the one true wonderful principle of abandoning designations and discussing essence—this is the original intention of our school. In the next Vijñāna-lakṣaṇa chapter, addressing Bodhisattva Suविशाल (Extensive Wisdom), it explains the characteristics and nature of the eight consciousnesses (consciousness means precisely the seventh consciousness), clarifies the seeds of the torrential stream, enables awakening to the source of saṃsāra, and makes known the origin of vijñāpti-mātra transformation. This is the phenomenal aspect of our school.

In the next Sarva-dharma-lakṣaṇa chapter, addressing Bodhisattva Guṇākara, and the next Niḥsvabhāvatā chapter, addressing Bodhisattva Paramārthasamutpāda, it sequentially expounds the three natures and three naturelessnesses, completely exhausts all dharmas of defilement and purity, correctly reveals the great principle of the harmonious fusion of emptiness and existence, clearly distinguishes the depths and shallows of the three periods of one lifetime, and thoroughly reconciles the two gates of One Vehicle and five natures. This is the wonderful understanding of our school. In the next Vikalpa-yoga chapter, addressing Bodhisattva Maitreya, it explains the practice of vijñāpti-mātra śamatha and vipaśyanā and expounds the mysterious principles of the three divisions' fundamental and derivative aspects. This is precisely the contemplation method of our school. In the next Bhūmi-pāramitā chapter, addressing Bodhisattva Avalokiteśvara, it expounds the myriad practices of the three worthy stages and ten grounds and also clarifies the number of three great asaṃkhyeya kalpas (this chapter also contains the reconciliation of One Vehicle and five natures). This is precisely the practice and stages of our school. In the next Tathāgata-kṛtyānuṣṭhāna chapter, addressing Bodhisattva Mañjuśrī, it extensively explains the great fruit of the three bodies and myriad virtues and thoroughly clarifies the wonderful functions of teaching the Dharma and benefiting beings. Within that teaching of Dharma, it reveals and explains the proper standards for establishing and refuting right and wrong through logic (hetuvidyā). This is precisely what our school aims for and also its fundamental intention.

Generally, the seven chapters that form the main doctrine of this one work in five fascicles together explain the mysterious profundity of establishing one school. Its text is extremely detailed and its meaning especially clear. What wise person could face this sūtra text and falsely claim it does not teach the Dharma-characteristics school? If one insists on doubting this, then the treatises and commentaries of all schools can be subject to doubt. If we allow that, it's not worth discussing; if not, how do we distinguish the differences? One should know that this sūtra's teaching of our school is inevitable. With this principle already decided, the superiority and wonder of our school is hereby sufficiently established. Why? Because this present sūtra...

【Left Page】

Discussing the teaching master: this is precisely the Vairocana Tathāgata of the tenth level (because all the proper recipients in dialogue are of equal enlightenment). The ineffably ineffable body above the lotus platform—even regarding that Buddha-body, it is still what is seen by the vajra samādhi of the completion of the tenth ground. Among all teaching masters, there is none superior to this. Investigating where it was taught: this is the most excellent reward-land where beings of equal enlightenment dwell in the eighteen perfect lotus-treasury worlds. Among transformation-lands, there is absolutely nothing comparable to this. Speaking of the dialogue partners: these are immeasurable and countless bodhisattvas of ultimate position like Maitreya, Mañjuśrī, Avalokiteśvara, and Dharmodgata. They are the highest among high-capacity beings—how could there be any who surpass them? Examining the teaching texts: they are precisely most honored and also most wonderful.

Sometimes it speaks of "subtle, most subtle, profound, most profound, difficult to attain, most difficult to attain," and sometimes it explains "definitive meaning of ultimate truth, definitive meaning of yoga, definitive meaning of perfections, definitive meaning of Tathāgata's activities." Among all these expressions of ultimate profound depths, what text or words could further surpass this? All the above points are entirely found in the sūtra text, without adding even one private embellishment.

When such a Tathāgata, in such a land, addressing such people, taught such Dharma—how could this be false fabrication? How could it be separate from dharma-nature? How could it be like dust and dirt? How could it exceed even infants? As for cases like the beginning of that Paramārtha chapter, where the teaching master Vairocana stops speaking and remains silent, the great being Gambhīrārthasamdhi receives empowerment to expound, and the text does not include "making obeisance and departing" at the sūtra's end—these matters transcend ordinary approaches, with meaning beyond words. I briefly abbreviate detailed discussion, fearing prolixity.

Second, the superiority of the incomparable fundamental treatise: Although there may be fundamental sūtras, if there are no fundamental treatises, it is like a brilliant king not obtaining worthy ministers. Therefore, adding wonderful treatises to profound sūtras makes the school's teaching complete with nothing lacking in its foundation. These fundamental treatises not only have doctrinal paths that correctly correspond, so that later teachers take them as their standard, but the bodhisattva who expounded them personally heard the fundamental sūtra at the Buddha's place and received face-to-face oral instructions.

What he wrote was also not merely describing the fundamental sūtra's general meaning but correctly quoting complete passages for analysis. That bodhisattva was also not merely of lower sage and lower position but should be considered as someone of the equal enlightenment position. That equal enlightenment was also not merely a regent of other realms or future regent but could also be one bound to one more life in this world. Now all these aspects are complete—this is simply the Yogācārabhūmi. What school or tradition has such comparisons? As for the right and wrong of what was taught, this need not even be discussed. Based on the fundamental sūtra, one can know the general outline; I abbreviate the detailed meaning. Generally, this treatise has ten superiorities, as in the Jinsi-chao—this can be recorded later.

Third, the superiority of complete subsidiary parts: Even though there may be a fundamental treatise, if there are no subsidiary parts, it is still like a king tree without branches and twigs. Therefore, adding wonderful subsidiaries to the wonderful treatise makes the foundation complete and immovable. Those wonderful subsidiaries are: among the five works that Maitreya taught, excluding the Yogācāra-bhūmi and Vajracchedikā commentary, the remaining three works (Vikalpa-yoga-śāstra, Mahāyāna-sūtrālaṃkāra-śāstra, Madhyānta-vibhāga-śāstra), together with seven treatises composed by many bodhisattvas including Asaṅga, Vasubandhu, Dignāga, and Dharmapāla, each studying the fundamental treatise (Prakaraṇārya-vācaka-śāstra, Abhidharma-samuccaya-śāstra, Viṃśatikā-vijñaptimātra, Triṃśikā-vijñaptimātra, Pañcaskandha-prakaraṇa, Śata-dharma-prakaraṇa, Nyāya-mukha). The total of ten works is called the ten subsidiaries.

Asaṅga was precisely a bodhisattva who had attained the grounds; Vasubandhu was also a bodhisattva of clear attainment; Dignāga and Dharmapāla were both already accomplished Tathāgatas of the Fortunate Kalpa who manifested traces in India. Each abided in vijñāpti-mātra samādhi—some personally received from Maitreya, some correctly studied under Asaṅga, some wonderfully continued Vasubandhu, some skillfully followed Dignāga. Each poured forth unobstructed wisdom-water and was individually immersed in the inexhaustible ocean of teachings, opening various doctrinal gates, establishing multiple levels of principles, sweeping away their mysterious depths, and exploring their...