翻刻
【右頁】
【枠外右上】
398
【枠外右横上】
應理大乘傳通要錄上
【枠外右横下】
一二
【二段構成】
【上段】
無等寂。《割書：文》心經幽贊云。法離＿二智詮＿一。何空何有。對＿レ機遣󠄁《返り点：レ》病。
假說＿二有空＿一。《割書：文》楞伽經云。離＿二心相應體＿一故。内證聖󠄁行境界
故。是名＿二法佛說法之相＿一。《割書：文》般若論云。應化非＿二眞佛＿一。亦非＿二
說法者＿一。說法不＿二 二取＿一。無說離＿二言相＿一。《割書：文》宗家依＿二此等＿一立＿二法
身說法＿一。如＿レ是等文。處處非一。皆此門也。故於＿二 中道《返り点：一》總有＿二
二重＿一也。總聊簡章等。其旨明也。《割書：第七》次諸敎皆實勝󠄁。如＿レ 上
義故。諸敎皆實。三世諸佛一切所說。尙皆眞實。況於＿二 一
代所有敎＿一耶。無＿レ有＿三 一字而不＿二實敎＿一。其初二時。爲＿レ誘＿二漸
機＿一。雖＿レ未＿三分明說＿二 三性等＿一。其言不＿レ違󠄂。其義皆中。初時之
有。卽依圓有。第二時空。卽所執空。豈妄權耶。佛全不＿レ言＿二
偏有偏空＿一。有見空見。但是機誤󠄁。故頓悟人。聞＿二 一切敎＿一。皆
悟＿二 中道《返り点：一》。設雖＿二漸悟＿一。聞＿二第三＿一已。還󠄁憶＿二初二＿一。亦爲＿二 中道󠄁《返り点：一》。一
乘五姓等無量義門。亦復准＿レ之。皆有＿二實義＿一。都無＿二虛妄＿一。是
則三性。無性相依妙理顯已。萬差義道󠄁。皆和融故。今此微
妙了義敎法。遍󠄁《返り点：二》於一切不了義經＿一。盡成＿二 中道󠄁了義敎＿一也。
是故本經無自性品。廣引＿二諸譬＿一委說＿二此旨＿一。豈非＿二深妙＿一。豈
有＿レ難《返り点：レ》會捨󠄁云＿レ妄耶。然者我宗佛無＿二妄說＿一。而他末葉謗＿二我
【下段】
此敎＿一。爲＿二佛虛言＿一。何堪＿レ聽耶。可＿レ悲可＿レ悲。願證＿二果唯識＿一。救＿二
如＿レ是迷󠄁人＿一。《割書：第八》。次顯理甚深勝󠄁。夫諸法實相。非＿二言所＿一レ宣。
須＿下以＿二不言＿一爲＿中最甚深＿上。然不＿レ言則人不＿レ知＿レ之。不＿レ言而傳。
人多倒惑。然言＿レ之則定乖＿二於眞＿一。言＿レ之而授。亦多引＿レ迷󠄁。寧
住＿二何善巧＿一。不＿レ誤󠄁而得＿レ入＿レ理。爰我宗者。便此善巧。所以
者何。談＿二於萬法唯心性相＿一。窮＿二緣起󠄁難思正理＿一。破＿二於有無
俱非妄執＿一。入＿二廢詮一實境界＿一。如幻事相。雖＿レ似＿二差別＿一。而不＿レ
違󠄂《返り点：二》不二＿一故。能說＿二事相＿一而顯＿二法性＿一。能顯＿二法性＿一而了＿二事相＿一。
學者由＿レ此不＿レ墮＿二惡見＿一。行侶爲＿レ此速󠄁引＿二眞智＿一。因果道󠄁理。詳＿レ
顯說故。内證離言。都不＿レ動故。不＿レ說而能說。說而能不
說。顯＿レ理之祕要。何敎如＿レ之乎。彼因緣所生法。我說卽是
空。中道󠄁奧理也。《割書：言＿二因緣＿一者。非＿二實生滅＿一。如幻虛假中道󠄁因緣。｜卽是空者。非＿二邊空義＿一。空有俱空中道󠄁空也。》其因
緣者。是何法耶。一切有爲法。如夢幻泡󠄁影。理觀玄門也。
《割書：非＿三是如夢卽爲＿二眞理＿一。以＿レ｜之爲＿レ門。入＿二眞理＿一也。》其如夢者。亦何義耶。窮＿レ之盡＿レ之。最
我宗之所＿レ勵耳。退󠄁按＿二性相大綱＿一。轉識本識互爲因緣。雜
染緣起󠄁之根源也。《割書：因緣緣起󠄁者。皆是如幻虛假緣起󠄁。上下所有緣｜生之言。皆可＿レ准＿レ之。勿＿レ謂＿二定實生滅緣起󠄁《返り点：一》。》生
死因果。於＿レ是無＿レ陰。無始無漏相生種子。淨法緣生之淵
【左頁】
【枠外左上】
399
【枠外左横上】
應理大乘傳通要錄上
【枠外左横下】
一三
【二段構成】
【上段】
底也。菩提道󠄁果。以＿レ之刊＿レ迷󠄁。若無＿二此之眞親因緣＿一。一切諸
法。不＿レ能＿二生起󠄁《返り点：一》若不＿レ信＿レ之。恐󠄁墮＿二自然無因之見＿一。而不＿レ學＿レ
之。談＿二因緣法＿一。豈謂＿二至極＿一耶。次心用開＿二 四分＿一。境界分＿二 三
類《返り点：一》。是則唯識之奧藏也。不＿レ辨＿二此深細旨＿一。則自心變現。云
何得＿レ知。若不＿レ信＿レ之。恐󠄁應＿レ著《返り点：二》外境當情󠄁之相＿一。若不＿レ學＿レ之。
解＿二如夢文＿一。寧名＿二盡理＿一耶。今此唯識。還󠄁卽彼緣生之源也。
今此緣生。還󠄁卽彼唯識之源也。若離＿二自心＿一熏＿二於種子＿一。持＿二
於種子＿一 一切道󠄁理不可得故。若離＿二因緣＿一變＿二於境界＿一。緣＿二於
境界＿一復一切理不可得故。如＿レ是如＿レ是。種子生＿二現行＿一。現行
熏＿二種子＿一。種子生＿二種子＿一。三品因緣。連󠄀連󠄀如＿二燈焰＿一。見分緣＿二相
分＿一。自證緣＿二見分＿一。後二分互緣。四分緣用。歷歷似＿二明珠＿一。凡
厥王所生業。能熏體用。親疎二境。總別兩相。乃至三道󠄁
轉齊。三通緣四等。種種微妙奇異難思義解義理。展轉
無窮。都無＿レ所＿レ滯。如幻虛假。更無＿レ所＿レ著。其無窮者。卽離
皆爾。其無著者。空有俱然。卽離皆違󠄂《返り点：二》緣起󠄁理＿一故。空有悉
是外境相故。旣越＿二卽離＿一。亦越＿二空有＿一。俱句俱無。亦何留乎。
旣越＿二 四句＿一。衆相寂息。此上所＿レ照。其是何法。不＿レ言自知。
【下段】
不＿レ思自如。是則名爲＿二唯識眞如＿一。爾時眞智都無＿二所得＿一。非
有非無。而有而無。後得智中。寄＿レ詮談＿レ之。三性無性八
識王所如幻如夢一宗性相。豈非＿二奇妙＿一。豈非＿二至極＿一。誰正
見人不＿二信學＿一乎。然則不＿レ信不＿レ學之輩。輒好＿二不二＿一。惡解＿二
無礙＿一。或建＿二過󠄁慢幢＿一。以爲＿二萬德尊󠄁位＿一。或揚＿二愛河浪＿一。以爲＿二
一宗冲玄＿一。是親所＿二誤󠄁聞＿一。亦自所＿二誤󠄁語＿一。我宗學徒。至＿二於
今時＿一。未＿レ聞＿二如＿レ是無義倒見＿一。是遍󠄁依＿二於性相決判󠄁邪正分
明之要術󠄁《返り点：一》也。事亦離言。雖＿二不可說＿一。非＿レ有似＿レ有。稍堪＿二言
依＿一。故施＿二-設之＿一。能顯＿二眞性＿一。以＿二勝󠄁之義＿一爲＿二最極眞＿一。下＿二勝󠄁卽
義＿一。爲＿二淺勝󠄁義＿一等。其趣在＿レ此歟。若爾。深談＿二緣起󠄁正理＿一。不＿レ
動＿二法性＿一。直投＿二機心＿一是有＿二何失＿一。及＿二輕咲󠄁《返り点：一》耶。仍他迷󠄁《返り点：二》性相＿一
謗＿二於我德＿一。我立＿二性相＿一伏＿二於他毁＿一。誰是誰非。靜思熟思。若
猶󠄁降＿レ之撥＿二-無種種微細事相＿一。汝等旣謗＿二 一切種智＿一。何得＿二
成佛＿一。
【二行空白】
【末尾大字】
應理大乘傳通󠄁要錄上
現代語訳
【右頁】
無等の寂。」（文）『心経幽賛』に云う「法は智詮を離れる。何が空で何が有か。機に対して病を遣すために、仮に有空を説く。」（文）『楞伽経』に云う「心相応体を離れるが故に、内証聖行の境界が故に、これを法仏説法の相と名づける。」（文）『般若論』に云う「応化は真仏に非ず、また説法者にも非ず。説法は二取せず、無説にして言相を離れる。」（文）宗家はこれ等に依って法身説法を立てる。このような文は、処々に一つではなく、皆この門である。故に中道について総じて二重がある。総聊簡章等、その旨は明らかである。
第七、次に諸教皆実勝について。上のような義が故に、諸教は皆実である。三世諸仏の一切所説は、尚皆真実である。況んや一代の有する所の教においてをや。一字として実教でないものはない。その初二時は、漸機を誘うために、未だ三性等を分明に説かないと雖も、その言は違わず、その義は皆中道である。初時の有は、即ち依円の有。第二時の空は、即ち所執の空。豈に妄権であろうか。仏は全く偏有偏空を言わない。有見空見は、但これ機の誤りである。故に頓悟の人は、一切教を聞いて、皆中道を悟る。設い漸悟と雖も、第三を聞き已って、還って初二を憶えば、また中道となる。一乗五姓等の無量義門も、また復これに准ずる。皆実義があって、都て虚妄がない。これにより三性・無性相依の妙理が顕われ已って、万差の義道が、皆和融する故に、今この微妙了義の教法が、一切の不了義経に遍く、尽く中道了義教となるのである。是故に本経無自性品では、広く諸譬を引いて委しくこの旨を説く。豈に深妙でないであろうか。豈に会し難く、捨てて妄と云うことがあろうか。然れば我が宗では仏に妄説がないのに、而も他の末葉が我が
【下段】
この教を謗じて、仏の虚言となす。何ぞ聞くに堪えようか。悲しむべし悲しむべし。願わくは果の唯識を証して、このような迷人を救え。
第八、次に顕理甚深勝について。それ諸法の実相は、言の宣ぶる所に非ず。須らく不言を以て最甚深とすべし。然るに不言なれば則ち人はこれを知らない。不言にして伝うれば、人多く倒惑する。然るにこれを言えば則ち定んで真に乖く。これを言いて授くれば、また多く迷を引く。いずれの善巧に住すれば、誤らずして理に入ることを得ん。ここに我が宗は、便ちこの善巧である。所以は何ぞ。万法唯心の性相を談じ、縁起難思の正理を窮め、有無俱非の妄執を破り、廃詮一実の境界に入る。如幻の事相は、差別に似ると雖も、而も不二に違わないが故に、能く事相を説いて法性を顕し、能く法性を顕して事相を了する。学者はこれによって悪見に堕ちず、行侶はこれがために速やかに真智を引く。因果道理を詳らかに顕説するが故に。内証離言、都て動じないが故に。説かずして能く説き、説いて能く説かない。理を顕すの秘要、何の教がこれに如かんや。
彼の「因縁所生法、我説即是空」は、中道の奥理である。その因縁とは、何の法であるか。「一切有為法、如夢幻泡影」は、理観の玄門である。その如夢とは、また何の義であるか。これを窮めこれを尽くすは、最も我が宗の励むところである。
退いて性相の大綱を按ずるに、転識と本識とが互いに因縁となる。雑染縁起の根源である。生死因果、これにおいて陰なし。無始の無漏相生種子、浄法縁生の淵
【左頁】
底である。菩提道果、これを以て迷を刊む。もしこの真の親因縁がなければ、一切諸法、生起することができない。もしこれを信じなければ、恐らく自然無因の見に堕ちる。而もこれを学ばずして、因縁法を談ずるに、豈に至極と謂おうか。
次に心用が四分を開き、境界が三類に分かれる。これは則ち唯識の奥蔵である。この深細の旨を弁じなければ、則ち自心変現を、云何ぞ知ることを得ん。もしこれを信じなければ、恐らく外境当情の相に著すべし。もしこれを学ばなければ、如夢の文を解するに、寧ろ尽理と名づけんや。
今この唯識は、還って即ち彼の縁生の源である。今この縁生は、還って即ち彼の唯識の源である。もし自心を離れて種子に熏じ、種子を持すれば、一切道理得べからざるが故に。もし因縁を離れて境界に変じ、境界を縁ずれば、復一切理得べからざるが故に。かくの如くかくの如し。種子が現行を生じ、現行が種子を熏じ、種子が種子を生ず。三品の因縁、連連として燈焔の如し。見分が相分を縁じ、自証が見分を縁じ、後の二分が互いに縁ずる。四分の縁用、歴歴として明珠に似たり。凡そ王所生の業、能熏の体用、親疎の二境、総別の両相、乃至三道転斉、三通縁四等、種種微妙奇異難思の義解義理、展転して無窮、都て滞る所なし。如幻虚假にして、更に著する所なし。その無窮なるは、即離皆爾なり。その無著なるは、空有俱然なり。即離皆縁起理に違うが故に。空有悉く外境の相なるが故に。既に即離を越え、また空有を越ゆ。俱句俱無、また何ぞ留めんや。既に四句を越えて、衆相寂息す。この上の照らす所、その是れ何の法ぞ。言わずして自ら知り、
【下段】
思わずして自ら如し。これを則ち唯識真如と名づける。その時真智は都て所得なく、非有非無にして、而有而無なり。後得智中に、詮を寄せてこれを談ずる。三性無性八識王所、如幻如夢一宗の性相、豈に奇妙ならずや。豈に至極ならずや。誰の正見の人か信学せざらんや。
然れば信ぜず学ばざる輩は、輒ち不二を好み、無礙を悪解し、或いは過慢の幢を建てて、万德尊位となし、或いは愛河の浪を揚げて、一宗の冲玄となす。これ親しく誤聞する所、また自ら誤語する所である。我が宗の学徒は、今時に至るまで、このような無義倒見を聞かない。これ遍く性相決判邪正分明の要術に依るのである。
事もまた離言にして、説くべからずと雖も、非有にして有に似たり、稍々言依に堪う。故にこれを施設して、能く真性を顕す。勝義を以て最極真となし、勝義に下って、浅勝義等となす。その趣はここにあるのではないか。
もし爾らば、深く縁起正理を談じ、法性を動ぜしめず、直ちに機心に投ずるに、これ何の失があり、軽咲するに及ばんや。なお他は性相に迷って我が德を謗じ、我は性相を立てて他の毀りに伏す。誰が是で誰が非か、静かに思い熟く思え。もし猶これを降して、種種微細の事相を撥無するならば、汝等既に一切種智を謗ず、何ぞ成仏を得ん。
応理大乗伝通要録上
英語訳
【Right Page】
incomparable quiescence." (text) The Profound Praise of the Heart Sutra says: "Dharma transcends intellectual explanation. What is empty and what exists? To correspond to beings' capacities and eliminate their ailments, existence and emptiness are provisionally explained." (text) The Laṅkāvatāra Sutra says: "Because it transcends mind-corresponding substances, because it is the realm of inner realization and noble conduct, this is called the characteristic of dharma-buddha teaching." (text) The Prajñā Treatise says: "Response and transformation [bodies] are not the true Buddha, nor are they teachers of dharma. Teaching dharma does not grasp subject and object; without teaching, it transcends verbal characteristics." (text) Our school's founders established dharma-body teaching based on these passages. Such texts appear in many places, not just one—all belong to this gate. Therefore, regarding the middle way, there are generally two levels. The general principles in treatises like the Abbreviated Chapters make this meaning clear.
Seventh, next on the excellence that all teachings are real. Because of the above principles, all teachings are real. All teachings of the buddhas of past, present, and future are still entirely true. How much more so for the teachings of one lifetime? There is not a single word that is not real teaching. Though the first two periods, in order to guide gradual practitioners, did not clearly explain the three natures etc., their words do not contradict and their meaning is entirely the middle way. The existence of the first period is precisely dependent and perfected existence. The emptiness of the second period is precisely the emptiness of the imagined. How could this be false expedient means? Buddha never spoke of partial existence or partial emptiness. Views of existence and emptiness are merely errors of the recipients. Therefore sudden awakening practitioners, hearing all teachings, all awaken to the middle way. Even gradual awakening practitioners, having heard the third period and then recalling the first two, also [understand them as] the middle way. The immeasurable doctrinal gates such as one vehicle and five natures should also be understood accordingly. All have real meaning with absolutely no falsity. Through this, once the subtle principle of the mutual dependence of three natures and no-nature is revealed, all the myriad different doctrinal paths harmoniously merge. Therefore this subtle definitive teaching pervades all non-definitive teachings, making them all middle way definitive teachings. For this reason, the No-Self-Nature chapter of our base sutra extensively cites various analogies to explain this meaning in detail. Is this not profoundly subtle? Could there be anything difficult to reconcile that should be abandoned as false? Therefore in our school Buddha has no false teachings, yet other later followers slander our
【Lower Section】
teaching as Buddha's empty words. How can this be tolerated? Lamentable, lamentable! May [you] realize fruition consciousness-only and save such deluded people.
Eighth, next on the excellence of extremely profound principle manifestation. The true characteristic of all dharmas cannot be proclaimed in words. One must take non-verbal expression as most profound. However, if nothing is said, people do not know it. Transmitting without words, people are mostly confused and deluded. Yet if it is verbalized, it definitely deviates from the true. Teaching through words also often leads to delusion. In what skillful means should one dwell to enter principle without error? Here our school provides precisely this skillful means. Why? Because it discusses the nature and characteristics of all dharmas as consciousness-only, exhaustively investigates the correct principle of inconceivable dependent origination, breaks false attachments to existence, non-existence, and both-neither, and enters the realm of one reality that transcends verbal explanation. Illusory phenomenal characteristics, though appearing differentiated, do not contradict non-duality. Therefore it can explain phenomenal characteristics while manifesting dharma-nature, and manifest dharma-nature while understanding phenomenal characteristics. Through this, students do not fall into evil views, and practitioners thereby quickly develop true wisdom. Because causal principle is explained in detail. Because inner realization beyond language is completely unmoved. Not teaching yet able to teach, teaching yet able to not teach. As the secret essential for manifesting principle, what teaching compares to this?
That [verse] "dharmas arisen from causes and conditions, I teach are precisely emptiness" expresses the profound principle of the middle way. What dharma are those causes and conditions? "All conditioned dharmas are like dreams, illusions, bubbles, shadows"—this is the mysterious gate of principle-contemplation. What meaning does "like dreams" have? Exhaustively investigating this is what our school most strives for.
Examining the general outline of nature and characteristics: evolving consciousness and foundational consciousness mutually serve as causes and conditions—this is the root source of defiled dependent origination. Birth-death cause and effect has no hidden aspects here. Beginningless undefiled mutually arising seeds are the profound
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foundation of pure dharma dependent origination. The path and fruit of bodhi use this to eliminate delusion. Without these true proximate causes and conditions, all dharmas could not arise. If one does not believe this, one fears falling into views of spontaneity and causelessness. Yet not studying this while discussing causal dharmas—how could this be called ultimate?
Next, mental functions develop four divisions, and object-realms divide into three categories. This is precisely the inner treasury of consciousness-only. Without discerning this profound and subtle meaning, how could one know self-mind transformation and manifestation? If one does not believe this, one fears becoming attached to the characteristics of external objects appearing to consciousness. If one does not study this, understanding texts about dream-like [reality]—how could this be called exhausting principle?
This consciousness-only is precisely the source of that dependent origination. This dependent origination is precisely the source of that consciousness-only. If apart from self-mind one perfumes seeds and maintains seeds, all principles become unattainable. If apart from causes and conditions one transforms into object-realms and cognizes object-realms, again all principles become unattainable. Thus and thus: seeds produce manifest activities, manifest activities perfume seeds, seeds produce seeds. Three kinds of causes and conditions flow continuously like lamp flames. Perceiving aspects cognize objective aspects, self-awareness cognizes perceiving aspects, the latter two aspects mutually cognize. Four-aspect causal functions are distinct like bright pearls. Generally, karmic activities produced by mind-kings and mental factors, the substance and function of what can perfume, proximate and distant dual objects, general and particular dual characteristics, up to the three paths equally transforming, three cognitions conditioning four [aspects], etc.—various subtle, wonderful, extraordinary, inconceivable understandings and principles unfold endlessly without any obstruction. Illusory and false with nothing to be attached to. What is endless—identity and separation are both thus. What is unattached—emptiness and existence are both so. Identity and separation both violate the principle of dependent origination. Emptiness and existence are all characteristics of external objects. Having transcended identity and separation, one also transcends emptiness and existence. Both affirming and negating propositions—why retain any? Having transcended the four propositions, all characteristics become quiescent. What dharma is illuminated above this? Without words one naturally knows,
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without thinking one naturally accords. This is called consciousness-only suchness. At that time true wisdom has absolutely nothing attained—neither existence nor non-existence, yet existence yet non-existence. In subsequent attainment wisdom, one provisionally relies on verbal explanation to discuss this. Three natures, no-nature, eight consciousnesses, mind-kings and mental factors—illusory like dreams, the nature and characteristics of one school. Is this not wondrous? Is this not ultimate? What person of correct view would not believe and study this?
However, those who neither believe nor study arbitrarily favor non-duality, misunderstand non-obstruction, sometimes erect banners of excessive pride considering themselves positions of myriad virtues and honored status, sometimes raise waves of the love-river considering this the profound mystery of one school. This comes from personally mishearing and also personally misspeaking. Students of our school, up to the present time, have not heard such meaningless inverted views. This is because [they] universally rely on the essential techniques of nature-characteristics analysis for determining orthodoxy and heterodoxy with clarity.
Though phenomena also transcend language and cannot be explained, being non-existent yet resembling existence, they can somewhat accommodate verbal dependence. Therefore provisionally establishing them can manifest true nature. Taking ultimate meaning as most extremely true, below ultimate meaning are shallow ultimate meanings, etc. Is this not where the intent lies?
If so, profoundly discussing the correct principle of dependent origination without disturbing dharma-nature, directly addressing beings' minds—what fault is there? Why mock lightly? Still, others, deluded about nature and characteristics, slander our virtues; we establish nature and characteristics and submit to their criticisms. Who is right and who is wrong? Think quietly and thoroughly. If you still disparage this and reject the various subtle phenomenal characteristics, since you already slander all-knowing wisdom, how can you attain buddhahood?
Essentials of Transmission of Reasonable Mahāyāna, Volume One