一　顕揚正法復古集二巻 - 翻刻

翻刻

【二十頁上段】
如來藏＿一而建立焉則。性相融通。所謂如來藏緣起出障
究竟之際。入＿二唯智之境＿一。是名＿二 十玄六相＿一。以＿レ是驗知。二空
三性唯識。即圓宗之根基也。若離＿二 二空三性唯識唯心等＿一。
外覓＿二 十玄因陀羅＿一者。其猶如＿二爛泥上而將＿一＿レ構＿二大厦＿一也。豈
可＿レ得乎。二祖之撰往往提＿二示斯旨＿一。今且出＿二 二三＿一焉。孔目
第一唯識章。云云。一乘章。云云。又五十要問答下。明＿二
唯識觀＿一已云。皆應＿二勤策必定不＿一＿レ疑。懈怠無＿二成辨＿一。煩惱
減少是觀成相。是通＿二 一乘敎及三乘敎＿一。云云。次章明＿二空
觀＿一已云。此空觀及上唯識二境分齊。不＿レ得＿レ如＿二解時知＿一。若
如＿二解時知＿一。還爲＿二妄境＿一耳。乃至窮＿二空方便＿一 一乘究竟《割書：文》遊
心法界記。云云。妄盡還源觀。云云。且夫華嚴大經中從＿レ
始至＿レ終。宣＿二說藏性緣起息妄修眞＿一。疏中或言寄＿二終敎＿一。或
會＿二圓旨＿一。釋義宛轉。與奪自在。所謂寄言。即顯＿下 二空眞
如。及息妄修眞等。望＿二諸普賢唯智之境界＿一。則是方便助
道。體非＿二偏權＿一之秘趣＿上而已。例如＿三 二禪已上借識。非＿二是
他識＿一也。非＿レ謂＿下圓人無＿中籍＿二 二空唯心息妄修眞＿一。以爲＿二助
修＿一之義＿上矣。賢首國師雖＿下製＿二探玄等＿一。搰搰焉引＿中揚圓宗＿上。亦

【二十頁下段】
疏＿二楞伽密嚴等經。起信法界無差別十二門等論＿一。殫＿レ力
弘演。又釋＿二般若心經＿一。判以爲＿二實敎＿一。努力開＿二宣空宗眞理＿一。
又於＿二制敎＿一。疏＿二釋梵網戒本＿一。慨＿二乎大乘毘尼未＿一＿レ備。志＿二求
渡竺＿一。至＿二于所願不＿一＿レ果。乃撰＿二集菩薩毘尼二十卷＿一。其用 ＿二
心於始終二敎＿一之諄諄乎。其如＿レ是。是乃由＿二始終二敎之
理。全是圓一乘之根基＿一也。當＿レ知二空三性唯識唯心理
致究處。十玄六相於＿レ是顯現。息妄修眞。妄盡眞極處。乃
妄即眞。唯智之玄境於＿レ是現前矣。世有＿二濫染圓敎者＿一。僻＿二
解圓旨＿一。以＿二凡夫徧計妄境＿一。濫＿二同普賢智境＿一。妄夸＿二圓妙＿一。
蔑＿二棄權小＿一。以＿二無修無斷＿一爲＿二奇特＿一。以＿二莽莽蕩蕩＿一爲＿二高致＿一。
宛如＿下乞丐兒。空說＿二秦楚之富＿一。折＿中陶朱倚頓＿上不＿二亦謬＿一乎。
遊心法界記云。欲＿レ入＿二法界無礙＿一者。要先發＿二得徹倒信心＿一。
乃至舉＿二 六種難事＿一竟云。若能如＿レ是佛說。此人堪＿レ受＿二法界
究竟三昧＿一。何以故。於＿レ法苦行不＿二忧怖＿一故。如說修行相應
故。又云。若無＿二如＿レ是信＿一。雖＿レ有＿二衆解＿一悉皆顚倒。何以故。無
信之解不＿レ應＿レ行故。顚倒之解即非＿レ解故。《割書：云云》。此文醫＿二圓
墮＿一之鍼艾也。修入法界最不＿二容易＿一。略辨＿二端倪＿一而已。

【二十一頁上段】
寂竊謂。如＿レ 上判釋。不＿下翅於＿二華嚴敎海＿一而爲＿中津梁＿上。蓋
斯一切方等諸部之司南矣。可＿レ尚。
二明＿二 天台宗＿一者。分爲＿二 五門＿一。一種承。二依經。三開解。四
立行。五時敎。初祖承者。謂北齊慧文禪師。投＿二機於中觀
偈＿一。悟＿二入於三諦＿一。遠嗣＿二龍樹＿一。南岳思禪師承＿二其宗緒＿一。諸禪
寂慮。六度冥懷。懸＿二智鑑於靈臺＿一。澍＿二法雨於群有＿一。龍象服
從其徒如＿レ雲。信重三千。行高四百。殆彷＿二彿乎無相好佛＿一。
但遺文已少。敎道未＿レ備耳。天台顗禪師。投＿二於大蘇＿一。悟＿二
入於法華三昧＿一。持因＿レ静發＿二得樂說辨＿一。開＿二宣諸經之妙義＿一。
章安記錄。世稱＿二 三大五小部＿一。其餘製述頗多。凡所說法
門。蓋乃心華之瑞英。禪海之餘波。文文句句逈超＿二覺觀
之情窠＿一。横說縱說咸合＿二悉檀之聖化＿一。三諦之玄猷月耀。
止觀之妙旨波騰。敎觀二道於是周備焉。章安法華天宮
左溪荆溪等。相承傳持。
　荆溪箋＿二釋法華三部＿一。其餘有＿二義例金錍等之作＿一。搰搰
　焉扶＿二揚是宗＿一。可＿レ謂勤矣。然其學襄寢入＿二於情窠＿一。宗猷於＿レ
　是一變矣。其言則似＿二祖說＿一。而其旨則碩乖異焉。後至＿二

【二十一頁下段】
　于趙宋＿一有＿二 四明禮法師＿一。名高＿二 一時＿一。辭壓＿二諸家＿一。即＿二事
　理於三法＿一。融＿二眞妄於一心＿一。三諦有相之譚競＿レ妙。性惡
　理毒之說夸＿レ奇。其旨不＿三翅枘＿二鑒於天台＿一。校＿二之荆溪＿一。亦
　有＿二順違＿一。台敎於＿レ是更一變矣。嗟乎惜哉。旋持妙宗爲＿二
　此變態＿一之所＿レ蔽。闇＿二然于千歲＿一矣。
二依經者。謂此宗依＿二法華＿一而建立焉。夫此妙法蓮華經
者。如來甚深秘藏。即如來藏心。因果依正。以爲＿二其體＿一。
細焉則入＿二 一極微＿一。大焉則周＿二徧法界＿一。在＿レ因焉則三賢十
聖。在＿レ果焉則三身萬德。衆禍由＿レ是消滅。萬善由＿レ是生長。
薩雲芬陀利經云。佛說法華無央數偈。釋論云。法華經
無量無邊如＿二大海水＿一。以＿二文無量＿一故。義亦無量。云云。此
是大菩薩陀羅尼力之所＿二受持＿一也。傳法菩薩結＿二集此七軸
金文＿一。寄＿二時處主衆等＿一。以顯＿二示甚深秘藏＿一。迹門開顯。是
生身智境。以顯＿二會三歸一之玄猷＿一。本門開顯。乃法身智
境。以示＿二亡＿レ影冥＿レ眞之秘𧷤【賾の左に縦線あり】＿一。妙玄之中。迹本各開＿二 十妙＿一。
本門且置。迹門十妙初三。即三因佛性。第四位妙。即三
因修顯之階漸。第五乘妙。即三因出障顯現之果。後之

現代語訳

【二十頁上段】
如来蔵において建立すれば、性相は融通する。所謂如来蔵縁起出障究竟の際において、唯智の境に入る、これを十玄六相と名づく。これによって験知するに、二空三性唯識は、即ち円宗の根基である。もし二空三性唯識唯心等を離れて、外に十玄因陀羅を覓めようとする者は、その様は爛泥の上に大厦を構築しようとするようなものである。どうして得られようか。二祖の撰述はしばしばこの旨を提示している。今はただ二三を出すのみである。孔目第一唯識章（云云）。一乗章（云云）。また五十要問答下において、唯識観を明かして已って云く。皆応に勤策し必定して疑わざるべし。懈怠すれば成辨無し。煩悩減少するは是れ観成の相なり。是れ一乗教及び三乗教に通ず（云云）。次章に空観を明かして已って云く。此の空観及び上の唯識の二境分斉、解時の知の如くなることを得ず。若し解時の知の如くなれば、還って妄境と為るのみ。乃至空方便を窮むるは一乗究竟なり（文）。遊心法界記（云云）。妄尽還源観（云云）。

そもそも華厳大経中において始めより終りに至るまで、蔵性縁起息妄修真を宣説している。疏中において或いは終教に寄すと言い、或いは円旨に会すという。釈義は宛転として、与奪自在である。所謂寄言とは、即ち二空真如、及び息妄修真等が、諸の普賢唯智の境界に望すれば、則ちこれ方便助道であり、体は偏権に非ざることの秘趣を顕すのみである。例えば二禅已上の借識は、是れ他識に非ざるが如し。円人が二空唯心息妄修真を籍りて、以って助修とする義無しと謂うに非ず。賢首国師は探玄等を製し、搰搰として円宗を引揚するといえども、また

【二十頁下段】
楞伽密厳等経、起信法界無差別十二門等論を疏し、力を殫して弘演した。また般若心経を釈して、判じて実教と為し、努力して空宗真理を開宣した。また制教において、梵網戒本を疏釈し、大乗毘尼の未だ備わらざることを慨き、竺を渡らんことを志求したが、所願果たされずに至り、乃ち菩薩毘尼二十巻を撰集した。その始終二教に用心することの諄諄たること、その如きである。これは乃ち始終二教の理が、全くこれ円一乗の根基であることによる。当に知るべし、二空三性唯識唯心の理致究処において、十玄六相がここに顕現する。息妄修真において、妄尽き真極まる処で、乃ち妄即真であり、唯智の玄境がここに現前するのである。

世に円教を濫染する者がいる。円旨を僻解し、凡夫遍計の妄境を以って、普賢智境に濫同し、妄りに円妙を夸り、権小を蔑棄し、無修無断を以って奇特とし、莽莽蕩蕩を以って高致とする。宛も乞食児が、空しく秦楚の富を説き、陶朱倚頓を折るようなもので、また謬ではないか。

遊心法界記に云く。法界無礙に入らんと欲する者は、要ず先ず徹倒の信心を発得すべし。乃至六種の難事を挙げ竟って云く。若し能く是の如く仏説すれば、此の人は法界究竟三昧を受くるに堪えたり。何を以ての故に。法に於いて苦行するも忧怖せざるが故に。説の如く修行して相応するが故に。また云く。若し是の如き信無くんば、衆解有りと雖も悉く皆顚倒なり。何を以ての故に。無信の解は行に応ぜざるが故に。顚倒の解は即ち解に非ざるが故に（云云）。此の文は円墮の鍼艾なり。法界修入は最も容易ならず。略して端倪を弁ずるのみ。

【二十一頁上段】
寂が竊かに謂うに、上の如き判釈は、華厳教海において津梁と為るに翅らざるのみならず、蓋しこれ一切方等諸部の司南である。尚ぶべし。

二に天台宗を明かすとは、分けて五門とする。一に種承、二に依経、三に開解、四に立行、五に時教である。初めの祖承とは、謂く北斉慧文禅師、機を中観偈に投じ、三諦に悟入した。遠く龍樹を嗣ぐ。南岳思禅師はその宗緒を承け、諸禅寂慮し、六度冥懐し、智を霊台に懸鑑し、法雨を群有に澍いだ。龍象服従し、その徒雲の如し。信は三千に重く、行は四百に高し。殆ど無相好仏に彷彿たり。但だ遺文已に少なく、教道未だ備わらざるのみ。

天台顗禅師は、大蘇に投じ、法華三昧に悟入した。静に持因し楽説弁を発得し、諸経の妙義を開宣した。章安記録し、世に三大五小部と称する。その余の製述頗る多し。凡そ所説の法門は、蓋し乃ち心華の瑞英、禅海の余波である。文文句句、迥かに覚観の情窠を超え、横説縦説咸く悉檀の聖化に合す。三諦の玄猷月耀し、止観の妙旨波騰す。教観二道ここに於いて周備する。章安、法華、天宮、左溪、荊溪等、相承して伝持す。

荊溪は法華三部を箋釈し、その余に義例金錍等の作がある。搰搰としてこの宗を扶揚す。勤なりと謂うべし。然れどもその学襄は寝に情窠に入り、宗猷はここにおいて一変した。その言は則ち祖説に似るも、その旨は則ち碩く乖異する。後に

【二十一頁下段】
趙宋に至って四明礼法師がいた。名は一時に高く、辞は諸家を圧した。事理を三法に即し、真妄を一心に融す。三諦有相の譚競いて妙なり、性悪理毒の説奇を夸る。その旨は天台に鑒るに翅らざること枘の如し。これを荊溪に校するに、亦た順違がある。台教はここに於いて更に一変した。嗟乎惜しいかな。旋持妙宗はこの変態の蔽う所と為り、闇然として千歳である。

二の依経とは、謂くこの宗は法華に依って建立する。夫れこの妙法蓮華経とは、如来甚深秘蔵であり、即ち如来蔵心である。因果依正を以ってその体と為す。細なれば則ち一極微に入り、大なれば則ち法界に周遍す。因に在れば則ち三賢十聖、果に在れば則ち三身万徳である。衆禍はこれによって消滅し、万善はこれによって生長する。

薩雲芬陀利経に云く。仏は法華無央数偈を説く。釈論に云く。法華経は無量無辺にして大海水の如し。文無量なるを以っての故に、義も亦た無量なり（云云）。これは大菩薩陀羅尼力の受持する所である。伝法菩薩はこの七軸金文を結集し、時処主衆等に寄せて、以って甚深秘蔵を顕示した。迹門開顕は、これ生身智境にして、以って会三帰一の玄猷を顕す。本門開顕は、乃ち法身智境にして、以って影を亡じ真に冥ずる秘賾を示す。妙玄の中において、迹本各々十妙を開く。本門は且く置く。迹門十妙の初三は、即ち三因仏性である。第四位妙は、即ち三因修顕の階漸である。第五乗妙は、即ち三因出障顕現の果である。後の

英語訳

【Twentieth Page Upper Section】
When established in the tathāgatagarbha, nature and characteristics interpenetrate freely. At the ultimate stage of tathāgatagarbha dependent origination emerging from obstacles, one enters the realm of pure cognition - this is called the ten mysteries and six characteristics. From this we can verify that the two emptinesses, three natures, and consciousness-only are precisely the foundation of the perfect teaching. If one were to seek the ten mysteries Indra apart from the two emptinesses, three natures, consciousness-only, mind-only, etc., it would be like trying to construct a great mansion on rotten mud. How could this be achieved? The writings of the Second Patriarch often point out this principle. Now I will present just two or three examples: Chapter One of the Outline, the Consciousness-Only Chapter (etc.), the One Vehicle Chapter (etc.). Also, in the lower section of the Fifty Essential Questions and Answers, after clarifying consciousness-only contemplation, it states: "All should diligently strive with certainty and without doubt. With laziness there is no accomplishment. The decrease of afflictions is the sign of successful contemplation. This applies to both one vehicle teaching and three vehicle teaching" (etc.). The next chapter, after clarifying emptiness contemplation, states: "The scope of these two realms - this emptiness contemplation and the above consciousness-only - cannot be grasped as understanding at the time of comprehension. If grasped as understanding at the time of comprehension, it merely becomes a delusory realm. Up to exhausting expedient emptiness is the ultimate of the one vehicle" (text). The Record of the Mind Roaming the Dharma Realm (etc.). The Contemplation of Delusion's Exhaustion and Return to Source (etc.).

Furthermore, throughout the great Huayan Sutra from beginning to end, it proclaims the treasury nature dependent origination, cessation of delusion and cultivation of truth. In the commentary it sometimes speaks of "borrowing from the final teaching" or "meeting with the perfect principle." The interpretations are flexible with giving and taking at will. What is called "borrowing language" reveals the secret principle that the two emptinesses and suchness, cessation of delusion and cultivation of truth, etc., when compared to the realm of Samantabhadra's pure cognition, are expedient aids to the path, and in essence are not partial or provisional. This is like the borrowed consciousness of the second dhyāna and above not being another's consciousness. This does not mean that perfect persons have no significance in relying on the two emptinesses, mind-only, cessation of delusion and cultivation of truth as auxiliary cultivation. Although National Teacher Xianshou composed works like the Tanxuan and vigorously promoted the perfect teaching, he also

【Twentieth Page Lower Section】
commented on sutras like the Laṅkāvatāra and Ghanavyūha, and treatises like the Awakening of Faith and the Twelve Gates of the Dharma Realm Without Difference, exhausting his strength in propagation and exposition. He also interpreted the Prajñāpāramitā Heart Sutra, judging it to be a true teaching, and strived to expound the true principle of the emptiness school. Regarding disciplinary teachings, he commented on the Brahmajāla Precepts, lamenting that Mahāyāna Vinaya was not yet complete, and aspired to cross over to India. When his aspiration was not fulfilled, he compiled the Bodhisattva Vinaya in twenty volumes. His earnest dedication to the beginning and final teachings was thus. This is because the principles of the beginning and final teachings are entirely the foundation of the perfect one vehicle.

One should know that at the ultimate point of investigating the principles of the two emptinesses, three natures, consciousness-only, and mind-only, the ten mysteries and six characteristics are manifested there. In cessation of delusion and cultivation of truth, at the point where delusion is exhausted and truth reaches its extreme, delusion is identical to truth, and the mysterious realm of pure cognition manifests before us.

In the world there are those who contaminate the perfect teaching. They misunderstand the perfect principle, taking ordinary beings' universally imagined delusory realms and wrongly equating them with Samantabhadra's cognitive realm, falsely boasting of perfect subtlety, despising and abandoning provisional and lesser teachings, taking non-cultivation and non-cutting off as extraordinary, and taking wild recklessness as lofty attainment. This is like a beggar child emptily speaking of the wealth of Qin and Chu while dismissing Tao Zhu and Yi Dun - is this not also erroneous?

The Record of the Mind Roaming the Dharma Realm states: "Those who wish to enter the unobstructed dharma realm must first develop complete faith." After listing six difficult matters, it states: "If one can follow the Buddha's teaching thus, this person is worthy to receive the ultimate samādhi of the dharma realm. Why? Because they do not worry or fear in practicing austerities according to the Dharma. Because they practice in accordance with the teaching." It also states: "If one lacks such faith, though having various understandings, all are completely inverted. Why? Because understanding without faith does not accord with practice. Because inverted understanding is not understanding" (etc.). This passage is acupuncture and moxibustion for perfect downfall. Cultivating entry into the dharma realm is extremely difficult. I have only briefly indicated its outlines.

【Twenty-first Page Upper Section】
I secretly believe that the above analysis and interpretation not only serves as a bridge for the Huayan teaching ocean, but is indeed the compass for all Vaipulya sections. This is admirable.

Second, clarifying the Tiantai school - this is divided into five gates: first, lineage transmission; second, scriptural basis; third, opening understanding; fourth, establishing practice; fifth, periodization of teachings. First, regarding lineage transmission: Master Huiwen of Northern Qi devoted himself to the Middle Way verses and awakened to the three truths. He distantly succeeded Nāgārjuna. Dhyāna Master Si of Nanyue inherited his sectarian lineage. He practiced various meditative absorptions, the six perfections dwelling in his mind, suspended wisdom's reflection in the spiritual platform, and showered the Dharma rain on all beings. Dragons and elephants submitted to him, his followers like clouds. His trustworthiness weighed heavily on three thousand, his practice was lofty in four hundred. He almost resembled a Buddha without characteristics. However, his remaining texts were few and the teaching path was not yet complete.

Dhyāna Master Zhi of Tiantai devoted himself to the great Su and awakened to the Lotus Samādhi. Maintaining stillness as cause, he developed eloquent speech, opening and proclaiming the subtle meanings of various sutras. Zhangan recorded these, and the world calls them the "three great and five small sections." His other compositions were quite numerous. All the Dharma gates he expounded were indeed the auspicious blossoms of the mind-flower and remaining waves of the meditation ocean. Every sentence transcended the emotional nest of thought and perception; horizontal and vertical expositions all accorded with the sacred transformation of the four siddhāntas. The mysterious principle of the three truths shone like the moon; the subtle meaning of śamatha-vipaśyanā surged like waves. The two paths of teaching and contemplation were thus completely prepared. Zhangan, Fahua, Tiangong, Zuoxi, Jingxi and others successively transmitted and maintained this.

Jingxi annotated and interpreted the three Lotus sections, and had other works like the Yili and Jinpi. He vigorously supported and promoted this school. One could say he was diligent. However, his learning gradually entered into emotional conceptualization, and the sectarian principles underwent one transformation there. His words seemed like the patriarchal teachings, but his meaning greatly differed. Later, reaching

【Twenty-first Page Lower Section】
the Song Dynasty, there was Dharma Master Li of Siming. His reputation was high for a time, his eloquence surpassed all schools. He unified phenomena and principle in the three dharmas, fused truth and delusion in one mind. His discourse on the three truths with characteristics competed in subtlety; his theory of inherent evil and principle-poison boasted of strangeness. His meaning was like a square peg that wouldn't fit in examining Tiantai. Compared to Jingxi, there were both accordances and violations. Tiantai teaching underwent another transformation here. Alas, what a pity! The wonderful teaching was covered by this transformation and has remained obscured for a thousand years.

Second, regarding scriptural basis: This school is established based on the Lotus Sutra. This Wonderful Dharma Lotus Sutra is the Tathāgata's extremely deep secret treasury, namely the tathāgatagarbha mind. It takes cause and effect, dependent and primary as its essence. When minute, it enters a single atomic particle; when vast, it pervades throughout the dharma realm. In the causal stage it is the three worthy stages and ten noble ones; in the fruition stage it is the three bodies and myriad virtues. All disasters are eliminated by this; all good is born and grows by this.

The Saddharmapuṇḍarīka Sutra states: "The Buddha expounded the Lotus in countless verses." The commentary states: "The Lotus Sutra is limitless and boundless like the great ocean waters. Because the text is limitless, the meaning is also limitless" (etc.). This is upheld by the power of great bodhisattvas' dhāraṇī. The Dharma-transmitting bodhisattvas compiled these seven scrolls of golden text, using time, place, host, assembly, etc., to reveal and demonstrate the extremely deep secret treasury. The trace gate's opening and revelation is the cognitive realm of the birth body, revealing the mysterious principle of gathering the three and returning to one. The original gate's opening and revelation is the cognitive realm of the Dharma body, demonstrating the secret profundity of annihilating traces and becoming one with truth. In the Profound Meaning, both trace and original each open ten subtleties. Setting aside the original gate for now, the first three of the trace gate's ten subtleties are the three-cause Buddha nature. The fourth, positional subtlety, is the gradual stages of cultivating and manifesting the three causes. The fifth, vehicle subtlety, is the fruit of the three causes emerging from obstacles and manifesting. The latter