応理大乗伝通要録二巻 - 翻刻

翻刻

【右頁】
【枠外右上】
396
【枠外右横上】
應理大乘傳通要錄上
【枠外右横下】
一〇
【二段構成】
【上段】
是亦離言說之言說也。何脫＿二言說相＿一耶。若能離＿二於定相
執＿一已。還不＿レ壞＿二於如幻定相＿一。若能離＿二於言說相＿一已。還不＿レ
失＿二於虛假言說＿一。其義必然也。一切法門。皆實非＿二妄言＿一。而
都不＿二相違＿一。總爲＿二 一法門＿一。是謂我應理圓實宗旨也。學＿二此
應理＿一住＿二其圓實＿一。四法虛夢屢窹。二取妄霧漸穧晴󠄀。不＿レ取不＿レ
捨。非＿レ沈非＿レ浮󠄁。心同＿二 一輪孤月＿一。行非＿二萬機垢塵＿一。六度四
攝。念念增進。十地一一成滿。四寂具󠄁證。五法等圓。六通󠄁
皆極。三明悉備。凡無＿三功德而不＿二圓滿＿一。盡＿二未來際＿一。救＿二諸含
識＿一。此卽無漏界。不思議。善。常。安樂。妙解脫。大牟尼。法
身。於＿二此法身＿一。卽分＿二 三身＿一。三身亦是大綱分別。實卽無邊
不可說身。其中且言＿二自受用＿一者。佛身國土。皆遍＿二法界＿一。
與＿二諸衆生三界六道󠄁《返り点：一》。不＿レ卽不＿レ離。亦卽亦離。遣＿二迷四句＿一。
存＿二悟四句＿一。處無＿レ別故。染淨異故。因果性故。如幻事故。由＿レ
此具󠄁《返り点：二》-足無邊相好＿一。一切諸根。一一遍滿。其土亦具󠄁《返り点：二》無邊
莊嚴＿一。周圓無際。衆寶間列。此身及土。常恒不斷。無始無
終。《割書：法爾種姓。無始本有。｜隱顯雖＿レ異　是如來故。》二利圓滿。旣非＿二妄執習󠄁氣所生＿一。眞
如所緣種子生故。雖＿二是蘊等三科所攝＿一。而越＿二 二乘異生
【下段】
所知＿一。及非＿二等覺以還󠄁境界＿一。唯佛與＿レ佛。自知自用。豈如＿二
汎爾色心等＿一耶。當＿レ知。此法不可思議。離＿二諸四句＿一。絕＿二諸
戲論＿一。云＿レ非＿二蘊等＿一亦不＿二相違󠄂《返り点：一》。此身所證圓滿眞如。名爲＿二
自性法身如來＿一。此身所現隨宜身相。名＿二他受用及變化
身＿一。十重舍那。三賢所見。各各微妙。一一難思。皆具󠄁《返り点：二》淸
淨無漏五蘊＿一。雖＿二是化現＿一。而實有＿レ體。所作施爲。如＿レ實成
辨。是故化＿レ身作＿二凡夫＿一時。則其身中本隨惑等。悉皆具󠄁
足。此等淨法。本來所有無漏種中。宛然成就。而爲＿二容塵
惑＿一所＿レ障故。不＿レ得＿二現行＿一。今至＿二佛果＿一。障除方現。呼＿二此現行＿一。
名＿レ之爲＿レ生。實非＿二始有＿一。只隱顯耳。旣是非生之似生也。亦
非有爲之有爲也。是名＿二無上正等正覺不可思議自在神
力＿一。然此三身。不卽不離。《割書：迷悟四句。可＿レ｜准＿レ 上也。》應化佛身。是心作用。
卽非緣慮相分心也。自受用身緣慮諸智。起＿二此作用＿一。
作＿二諸事＿一也。由＿二此義＿一故。有＿二此奇異絕妙事＿一也。當＿レ知。彼諸
煩惱。煩惱而非＿二煩惱＿一。無漏道諦淸淨用也。若不＿レ爾者。佛
豈實起＿二愛恚等惑＿一。實造＿二生死輪廻業＿一耶。若夫不＿レ學＿二大乘
性相＿一。誰知＿二如＿レ此深委曲＿一耶。加＿レ之。佛緣＿二他人煩惱＿一。於＿二佛
【左頁】
【枠外左上】
397
【枠外左横上】
應理大乘傳通要錄上
【枠外左横下】
一一
【二段構成】
【上段】
心上＿一現＿二彼相分＿一。其相雖＿二是無漏善性＿一。而極明淨現量心
故。貪瞋等相。如＿レ實顯現。雖＿二如＿レ實現＿一。而亦非＿レ實。實是無
漏善相分故。又諸衆生所＿レ起煩惱等。皆是如來法身應用
也。何者。由＿下離＿二法性＿一之外。更無＿中所餘法＿上故。煩惱亦是非
有似有。本無＿二實體＿一。自性如故。是煩惱卽菩提義也。然則
我宗不＿レ增＿二-損一。不＿レ增＿二-損五＿一。不＿レ增＿二-損有＿一。不＿レ增＿二-損無＿一。不＿レ
增＿二-損本＿一。不＿レ增＿二-損新＿一。不＿レ增＿二-損常＿一。不＿レ增＿二-損滅＿一。不＿レ增＿二-損長＿一。
不＿レ增＿二-損短＿一。不＿レ增＿二-損卽＿一。不＿レ增＿二-損離＿一。其所＿二增損＿一。皆是妄執。
以＿二唯言＿一破＿レ之。其不＿二增損＿一。皆是依圓。以＿二識言＿一表＿レ之。是故
名爲＿二唯識中道󠄁《返り点：一》。是有＿二何失＿一。凡執＿レ文非＿レ他。則一切墮＿レ邊。
設雖＿二自宗＿一。不＿レ足＿レ讚＿レ之。得＿レ意自是。則一切契󠄁《返り点：レ》中。設雖＿二他
宗＿一。豈可＿レ毁＿レ之。我全不＿レ毁＿二他正＿一。他正卽是自故。我全不＿レ
讚＿二自邪＿一。自邪卽是他故。我不＿レ隔＿レ他。皆取爲＿レ自。他隔＿二於
我＿一。皆捨󠄁爲＿レ權。故正理之中。全無＿二偏執＿一。偏執之中。必不＿レ許＿レ
他。何正何邪。智者思＿レ之。付＿レ是按＿レ之。破＿二小乘義＿一。尙破＿二其
執＿一。不＿レ破＿二彼乘＿一。何況大乘。方知。但是入門不同。實皆互許。
都無＿二諍論＿一。若不＿レ爾者。他宗豈都無＿二大乘性相＿一耶。若都無
【下段】
者。恐推＿二小宗＿一。自宗豈都無＿二相卽義門＿一耶。若都無者。恐背＿二
諸文＿一。自宗之中。旣如＿レ是具。他宗之中。豈可＿レ不＿レ然。庶末
學輩。常住＿二正念＿一。觀＿二己過失＿一。斷＿二無窮慢＿一。《割書：第六。》次一切中道
勝󠄁。此雖＿二卽前圓備所由＿一。能由所由義差別故。更開＿二-示之＿一。
彌顯＿二其德＿一。所謂無量萬差法門。所＿三-以悉皆具󠄁《返り点：二》-足之＿一者。一
切中道。無＿二偏執＿一故。非有非無。非俱不俱。非一非異。非俱
不俱。事事理理事理。一一各各自相。各各相望。皆遮󠄁《返り点：二》邊
路＿一。盡以處＿レ 中所＿レ立宗故。當＿レ知。我宗以＿二諸邊門＿一爲＿二他宗＿一
矣。其外更無＿レ有＿二他宗＿一也。委旨如＿レ 上矣。抑上來所＿レ明三
性無性重重無盡難思之義。一切皆是言詮中道󠄁。此雖＿三對＿レ
他宜說門中最爲＿二甚深＿一。然猶未＿レ極。非＿二眞中道󠄁《返り点：一》。眞中道󠄁者。
所謂廢詮自内證知。心言都絕。於＿二此門中＿一。更無＿二 三性等
之名義＿一。何空何有。何卽何離。五蘊四諦。三界六道󠄁。凡聖
尊󠄁卑。草木山河。都不＿二雜亂＿一。雖＿二是宛然＿一。而皆入＿二此一眞法
界不可思議自一心中＿一。不＿レ失不＿レ礙。澄湛寂然。理智旣冥。
心境玄會。是名＿二内證離言中道󠄁《返り点：一》。此亦名爲＿二法身說法＿一。唯
識論云。眞勝󠄁義中。心言絕故。《割書：文》廣百論云。於＿二勝󠄁義中＿一。有

現代語訳

【右頁】

これもまた言説を離れるという言説である。どうして言説の相を脱することができようか。もし定相への執着を離れることができれば、また幻の如き定相を壊さない。もし言説の相を離れることができれば、また虚仮の言説を失わない。その義は必然である。一切の法門は、皆実であって妄言ではなく、而も全く相違せず、総じて一法門となる。これが謂わく我が応理円実宗旨である。

この応理を学び、その円実に住すれば、四法（四句）の虚夢から屢々覚め、二取の妄霧が漸次晴れる。取らず捨てず、沈まず浮かず、心は一輪の孤月の如く、行は万機の垢塵に非ず。六度四摂を念念に増進し、十地を一一成満する。四寂を具証し、五法等しく円かに、六通皆極まり、三明悉く備わる。凡そ功徳にして円満しないものはなく、未来際を尽くして諸々の含識を救う。

これが即ち無漏界で、不思議、善、常、安楽、妙解脱、大牟尼、法身である。この法身について、即ち三身に分ける。三身もまた大綱の分別であり、実は即ち無辺不可説身である。その中で且つ自受用と言うものは、仏身国土が皆法界に遍じ、諸衆生の三界六道と、不即不離、亦即亦離である。迷の四句を遣し、悟の四句を存す。処に別がないが故に、染浄が異なるが故に、因果性が故に、如幻の事が故に。これによって無辺の相好を具足し、一切諸根が一一に遍満する。その土もまた無辺の荘厳を具し、周円として際がなく、衆宝が間列する。この身及び土は、常恒不断で、無始無終である。二利円満で、既に妄執習気所生ではなく、真如所縁の種子より生ずるが故に。蘊等三科に摂せられると雖も、而も二乗異生の

【下段】
知る所を越え、及び等覚以下の境界に非ず。唯仏と仏のみが、自ら知り自ら用いる。豈に汎爾の色心等の如くであろうか。当に知るべし。この法は不可思議で、諸々の四句を離れ、諸々の戯論を絶つ。蘊等に非ずと云っても、また相違しない。

この身の所証なる円満真如を、自性法身如来と名づける。この身の所現なる随宜身相を、他受用及び変化身と名づける。十重の舎那は、三賢の所見で、各各微妙で、一一難思である。皆清浄無漏五蘊を具すと雖も、化現であると雖も、而も実に体有り。所作施為は、如実に成弁する。

是故に化身が凡夫と作る時は、則ちその身中の本随惑等が、悉く皆具足する。これ等の浄法は、本来所有の無漏種中に、宛然として成就している。而も塵惑を容れる所の障の故に、現行を得ない。今仏果に至って、障が除かれて方めて現ずる。この現行を呼んで、これを生と名づける。実は始有に非ず。只隠顕のみである。既に非生の似生であり、また非有為の有為である。これを無上正等正覚不可思議自在神力と名づける。

然るにこの三身は、不即不離である。応化仏身は、これ心の作用で、即ち縁慮相分心に非ず。自受用身の縁慮諸智が、この作用を起こして、諸事を作すのである。この義によって、この奇異絶妙の事があるのである。当に知るべし。彼の諸煩悩は、煩悩でありながら煩悩に非ず。無漏道諦清浄の用である。もし然らざれば、仏が豈に実に愛恚等の惑を起こし、実に生死輪回の業を造るであろうか。もし夫れ大乗の性相を学ばなければ、誰がこのような深い委曲を知るであろうか。加えて、仏が他人の煩悩を縁じて、仏の

【左頁】

心上に彼の相分を現ずる。その相は無漏善性であると雖も、而も極めて明浄な現量心が故に、貪瞋等の相が、如実に顕現する。如実に現ずると雖も、而もまた実に非ず。実は無漏善の相分が故に。また諸衆生の起こす所の煩悩等は、皆これ如来法身の応用である。何となれば、法性を離れた外に、更に所余の法が無いが故に。煩悩もまた非有似有で、本来実体無く、自性如が故に。これが煩悩即菩提の義である。

然れば我が宗は、一を増損せず、五を増損せず、有を増損せず、無を増損せず、本を増損せず、新を増損せず、常を増損せず、滅を増損せず、長を増損せず、短を増損せず、即を増損せず、離を増損せない。その増損する所は、皆妄執で、「唯」言を以てこれを破る。その増損しない所は、皆依円で、「識」言を以てこれを表す。是故に唯識中道と名づける。これに何の失があろうか。

凡そ文に執して他を非とすれば、則ち一切が辺に堕ちる。設い自宗と雖も、これを讃ずるに足りない。意を得て自ずと是なれば、則ち一切が中に契う。設い他宗と雖も、豈にこれを毀すべけんや。我は全く他の正を毀さない。他の正は即ち自であるが故に。我は全く自の邪を讃じない。自の邪は即ち他であるが故に。我は他を隔てず、皆取って自とする。他は我に隔てて、皆捨てて権とする。故に正理の中には、全く偏執がない。偏執の中には、必ず他を許さない。何が正で何が邪か、智者はこれを思え。

これに付いてこれを按ずるに、小乗義を破するのは、尚その執を破するのであって、彼の乗を破するのではない。何況や大乗をや。方に知る。但これ入門が同じでないだけで、実は皆互いに許し合い、都て諍論がない。もし然らざれば、他宗が豈に都て大乗性相が無いであろうか。もし都て無

【下段】
ければ、恐らく小宗に推すであろう。自宗が豈に都て相即義門が無いであろうか。もし都て無ければ、恐らく諸文に背くであろう。自宗の中に、既にこのように具わっているのに、他宗の中に、豈に然らざることがあろうか。庶わくは末学の輩よ、常に正念に住し、己の過失を観じ、無窮の慢を断てよ。

次に一切中道勝について。これは即ち前の円備の所由と雖も、能由所由の義に差別があるが故に、更にこれを開示して、弥々その徳を顕す。謂わく無量万差の法門が、悉く皆具足する所以は、一切中道で、偏執がないからである。非有非無、非俱不俱、非一非異、非俱不俱、事事理理事理、一一各各の自相、各各相望して、皆辺路を遮し、尽く中に処して宗を立てるが故に。当に知るべし。我が宗は諸辺門を以て他宗とする。その外に更に他宗があるのではない。委旨は上の如しである。

抑々上来明かした三性無性重重無尽難思の義は、一切皆これ言詮中道である。これは他に対して宜説の門中で最も甚深と雖も、然れども猶未だ極まらず。真中道に非ず。真中道とは、謂わく詮を廃して自内証知し、心言都て絶つことである。この門中において、更に三性等の名義がない。何が空で何が有か。何が即で何が離か。五蘊四諦、三界六道、凡聖尊卑、草木山河、都て雑乱せず。宛然であると雖も、而も皆この一真法界不可思議自一心中に入り、失せず礙げない。澄湛として寂然で、理智既に冥じ、心境玄に会す。これを内証離言中道と名づける。これもまた法身説法と名づける。

唯識論に云う「真勝義中、心言絶する故に」と。広百論に云う「勝義中において、有

英語訳

【Right Page】

This too is verbal expression about transcending verbal expression. How could one escape the characteristics of verbal expression? If one can transcend attachment to fixed characteristics, one still does not destroy illusory fixed characteristics. If one can transcend the characteristics of verbal expression, one still does not lose false verbal expressions. This meaning is inevitable. All dharma-gates are real, not false words, yet they do not contradict each other and together form one dharma-gate. This is what we call our school's principle of reasonable perfect reality.

Learning this reasonable principle and dwelling in its perfect reality, one repeatedly awakens from the false dreams of the four propositions, and the delusory fog of subject-object duality gradually clears. Neither grasping nor abandoning, neither sinking nor floating, the mind is like a solitary moon, and one's conduct is not the dust and dirt of myriad affairs. The six perfections and four means of attraction advance moment by moment, and the ten grounds are fulfilled one by one. The four quiescences are completely realized, the five dharmas are equally perfected, the six supernatural powers all reach their limit, and the three clear knowledges are all complete. There is no merit that is not perfected, and throughout future eons one saves all sentient beings.

This is precisely the undefiled realm—inconceivable, good, permanent, blissful, marvelous liberation, the great sage, the dharma-body. Regarding this dharma-body, it is divided into three bodies. The three bodies are also a general categorical distinction; in reality there are boundless, ineffable bodies. Among these, what is called self-enjoyment body: the Buddha's body and buddha-land both pervade the dharma-realm and, with sentient beings' three realms and six paths, are neither identical nor separate, both identical and separate. It eliminates the four propositions of delusion and preserves the four propositions of awakening. Because there is no difference in location, because purity and defilement differ, because of causal nature, because of illusory phenomena. Through this it possesses boundless excellent characteristics, and all faculties pervade everywhere. That land also possesses boundless adornments, extending circularly without limit, with various treasures arrayed. This body and land are constant and eternal without interruption, beginningless and endless. With the two benefits perfected, since they are not born from the habitual energies of false attachment and conceptualization but arise from seeds conditioned by suchness, though encompassed by the three categories of aggregates etc., they transcend what is known by

【Lower Section】
the two vehicles and ordinary beings, and are not the realm of even equal enlightenment and below. Only Buddha and Buddha know and use this themselves. How could this be like ordinary form and mind? One should know: this dharma is inconceivable, transcends all four propositions, and cuts off all conceptual elaborations. Though called "not aggregates etc.," it does not contradict this.

The perfect suchness realized by this body is called the self-nature dharma-body Tathagata. The appropriate bodily forms manifested by this body are called the other-enjoyment body and transformation body. The ten levels of Vairocana, seen by the three worthy stages, are each subtle and wonderful, each one difficult to conceive. Though they all possess pure undefiled five aggregates and are transformational manifestations, they truly have substance. Their activities and undertakings are accomplished as they truly are.

Therefore when the transformation body acts as an ordinary being, all the fundamental and secondary afflictions in that body are completely present. These pure dharmas are perfectly accomplished within the originally possessed undefiled seeds, but because they are obstructed by what accommodates dust and delusion, they do not manifest. Now upon reaching Buddhahood, when obstacles are removed they first appear. Calling this manifestation "arising" or "birth"—it is not truly a new beginning, only concealment and revelation. Since it is non-arising appearing as arising, it is also non-conditioned appearing as conditioned. This is called the inconceivable sovereign spiritual power of unsurpassed perfect enlightenment.

However, these three bodies are neither identical nor separate. The response and transformation Buddha bodies are functions of mind, not the mind of cognitive objective aspects. The cognitive wisdoms of the self-enjoyment body activate these functions and perform various activities. Due to this principle, there are these extraordinarily marvelous phenomena. One should know: those various afflictions are afflictions yet not afflictions—they are the pure function of the undefiled path truth. If not so, how could Buddha actually give rise to afflictions like craving and hatred and actually create karma of birth-death and transmigration? If one does not study Mahayana nature and characteristics, who would know such profound subtleties? Additionally, when Buddha cognizes others' afflictions, on Buddha's

【Left Page】

mind those objective aspects appear. Though those aspects are undefiled good nature, because of the extremely clear and pure direct perception mind, the aspects of greed, hatred etc. appear as they truly are. Though appearing as they truly are, they are also not real, because they are truly undefiled good objective aspects. Moreover, the afflictions etc. that sentient beings give rise to are all responsive applications of Tathagata's dharma-body. Why? Because apart from dharma-nature, there are no other remaining dharmas. Afflictions too are non-existent yet appearing existent, originally without real substance, because their self-nature is suchness. This is the meaning of "afflictions are precisely bodhi."

Therefore our school neither increases nor decreases one, neither increases nor decreases five, neither increases nor decreases existence, neither increases nor decreases non-existence, neither increases nor decreases original, neither increases nor decreases new, neither increases nor decreases permanent, neither increases nor decreases cessation, neither increases nor decreases long, neither increases nor decreases short, neither increases nor decreases identity, neither increases nor decreases separation. What is increased or decreased is all false attachment, broken by the word "only." What is not increased or decreased is all dependent and perfect nature, expressed by the word "consciousness." Therefore it is called consciousness-only middle way. What fault is there in this?

Generally, if one grasps texts and rejects others, then everything falls into extremes. Even if it's one's own school, it's not worth praising. If one grasps the meaning and is naturally correct, then everything accords with the middle. Even if it's another school, how could one disparage it? I completely do not disparage others' correctness, because others' correctness is precisely oneself. I completely do not praise my own error, because my own error is precisely other. I do not separate from others but take all as self. Others separate from me and abandon all as expedient. Therefore within correct principle there is absolutely no partial attachment. Within partial attachment one necessarily does not permit others. What is correct and what is wrong—the wise should contemplate this.

Examining this point: when refuting Hinayana doctrines, one still breaks their attachments, not their vehicle. How much more so for Mahayana. One comes to know that it's merely that entry methods differ; actually all mutually acknowledge each other, with absolutely no disputations. If not so, would other schools completely lack Mahayana nature and characteristics? If completely lacking,

【Lower Section】
one fears relegating to minor schools. Would our school completely lack the doctrinal gates of mutual identity? If completely lacking, one fears contradicting various texts. Since our school contains such completeness, how could other schools not be likewise? May students always dwell in right mindfulness, observe their own faults, and cut off endless pride.

Next, the excellence of the universal middle way. Though this is precisely the basis for the previous perfect completeness, because the meanings of enabling basis and what is enabled differ, we further reveal this to increasingly manifest its virtue. The reason why immeasurable myriad different dharma-gates are all completely present is the universal middle way without partial attachment. Neither existence nor non-existence, neither both nor neither, neither one nor different, neither both nor neither—phenomena and phenomena, principle and principle, phenomena and principle, each and every individual characteristic, mutually regarded, all prevent extreme paths, completely establishing doctrine by dwelling in the middle. One should know: our school considers all extreme gates as other schools. Beyond this there are no additional other schools. The detailed meaning is as above.

Actually, the meaning of three natures and non-natures in layer upon layer inexhaustible inconceivable meaning clarified above—all this is verbal middle way. Though this is the most profound within the gates of expedient explanation relative to others, it still has not reached the ultimate. It is not the true middle way. The true middle way is what is called abandoning verbal explanation for inner realization and knowledge, with mind and words completely severed. Within this gate there are no longer names and meanings of three natures etc. What is empty and what exists? What is identical and what separate? Five aggregates, four truths, three realms, six paths, noble and ordinary, high and low, grass and trees, mountains and rivers—none are confused. Though perfectly distinct, they all enter this one true dharma-realm, the inconceivable self-mind, without loss or obstruction. Clear, tranquil, and quiescent, principle and wisdom already merged in darkness, mind and objects mysteriously unified. This is called the inner realization middle way transcending language. This is also called dharma-body teaching.

The Consciousness-Only Treatise says: "In true ultimate meaning, mind and words are severed." The Extensive Hundred Treatise says: "In ultimate meaning, there is