翻刻
【二十四頁上段】
是正因佛性。觀照軌者。般若即了因佛性。資成軌者。一
切萬善即緣因佛性。緣了二因。即如來藏心德用也。九
界衆生。由＿二無明力＿一攪＿二如來藏＿一。成＿二麤細二種三道＿一。寂照
變爲＿二昏散＿一。止以靜＿レ散。則散轉爲＿レ寂。觀以明＿レ昏。則昏轉
爲＿レ照。止靜＿二身心＿一。即是戒定。觀以明＿レ心。即是智慧。當＿レ知
止觀即戒定慧。開焉則八正道。三十七品。十波羅蜜。是
皆稱性自爾之妙行也。然機有＿二漸頓＿一。乘有＿二權實＿一。權攬＿レ實
起。橫能顯＿レ實。故横實相資。漸頓普＿レ益。三種止觀接＿二化
三機＿一。三種者何。謂漸次止觀。不定止觀。圓頓止觀也。所
謂圓頓止觀者。摩訶止觀中。以＿二 五略十廣＿一辨＿レ之。五略者。
謂發大心。修大行。感大果。裂大網。歸大處。初發大心。
乃發菩提心也。發菩提心有＿二 四敎別＿一。今乃取＿二圓敎上上
智觀之菩提心＿一。是即信＿二解現前一念心即空假中。如＿レ心佛
亦然。如＿レ佛衆生亦然＿一。發＿二廣大菩提心＿一者是也。二修大行
者。謂依＿二 四三昧＿一。修＿二習止觀＿一。四種三昧者。一常坐三昧。
二常行三昧。三半行半坐三昧。四非行非坐三昧。初常
坐。亦名＿二 一行三昧＿一。出＿二于文殊問般若＿一。居＿二 一靜室或空間
【二十四頁下段】
也＿一期九十日。除＿二經行食便利＿一。隨＿二 一佛方面＿一端坐正向。時
尅相續無＿二須臾廢＿一。障起則稱＿二 一佛名＿一。除＿二諸亂想惡覺＿一。繫＿二
緣法界＿一。一＿二念法界＿一。《割書：云云》。二常行三昧。亦名＿二佛立＿一。此法出＿二
于般舟三昧經＿一。期＿二 九十日＿一嚴＿二飾道場＿一。著＿二淨衣服＿一。除＿二食
便利等＿一。專唯行旋。口常唱＿二阿彌陀佛＿一。心常念＿二阿彌陀佛＿一。
或觀＿二想阿彌陀佛相好＿一。又念＿下以＿二色心＿一求＿レ佛不可得。唯是
法界心從＿二心想＿一生＿上。無想無垢。無求無著。是名＿二佛印＿一。三
半行半坐。此法出＿二于方等法華二經＿一。欲＿レ修＿二方等＿一。先求＿二
十二夢王＿一。若得＿レ見＿レ 一則許＿二懺悔＿一。七日爲＿レ期。誦＿二陀羅尼＿一。
行旋百二十匝。一施一誦。禪坐思＿二惟摩訶祖持陀羅尼實
相中道正空經＿一。云云。敎＿レ修＿二法華＿一者。可＿レ披＿二尋法華三昧
行法＿一。又南岳示＿二 四安樂行＿一。有相無相如＿二彼具明＿一。四非行
非坐。亦名＿二隨自意三昧＿一。大品稱＿二覺意三昧＿一。通＿二行坐及一
切事＿一。歷緣對境。四運推檢。窮＿二諸法源＿一。即知＿下塵塵法法。
無＿二作者＿一無＿二受者＿一。如＿レ幻如＿レ化。只是法性一如＿上。且依＿二請觀
音＿一示＿二其方法＿一。《割書：云云》。三感＿二大果＿一者。謂菩薩淸淨大果報也。
行順＿二 中道＿一則。設在＿二分段＿一華報尚勝。況於＿二初住已上眞果
【二十五頁上段】
報＿一乎。四裂大網者。若人觀心成就。則內慧明了。達＿二漸
頓敎＿一。普現＿二諸身＿一。逗＿レ機施＿レ敎。破＿二他疑網＿一。五歸大處者。謂
自入＿二 三德秘藏＿一。亦能令＿三他入＿二秘密藏＿一也。言＿二 十廣＿一者。一
大意。二釋名。三體相。四攝法。五偏圓。六方便。七正觀。
八報果。九起敎。十旨歸。具如＿二摩訶止觀中明＿一。今且略辨＿二
方便正觀＿一。以便＿二初學＿一焉。方便有＿二遠近＿一。遠方便者。謂二
十五方便。具如＿二止觀明＿一。近方便者。即十境。謂陰入界
境。煩惱境。病患境。業境。魔境。禪定境。見境。慢境。二
乘境。菩薩境是也。所謂正觀者。於＿二前十境＿一修＿二圓止觀＿一。
摩訶止觀云。於＿二 十境中＿一。陰入一境。常自現前。若發不發。
恆得＿レ爲＿レ觀。餘九境起則觀＿レ之。不＿レ發何觀。又八境去＿二正
道＿一遠。深加＿二防護＿一。得＿レ歸＿二正轍＿一。二境去＿二正道＿一近。至＿二此位＿一
時。不＿レ慮＿レ無＿レ觀。薄修即正。
寂日。此文摧乎後代珍＿二重陰賊＿一。與＿二衆佳名＿一。貶＿二辱二乘
及前三敎菩薩＿一。妄加＿二毁斥＿一之大僻見＿上之金剛鎚也。冀
尊＿二 天台＿一之流。拭＿レ目而見＿二此文＿一矣。
又此十境。不＿レ出＿二 三障四魔＿一。開則塵沙。第一陰入界者。入
【二十五頁下段】
界且置。今於＿二陰境＿一略明＿二 十法＿一。陰即五陰。於＿二 五陰中＿一。除＿二
色等四＿一。但觀＿二識陰＿一。識陰即心。觀＿レ心具＿二於十乘＿一。一觀不
思議境。二起慈悲心。三巧安止觀。四破法徧。五識通塞。
六修道品。七對治助開。八知次位。九能安忍。十無法愛。
十乘周備規＿二矩初心＿一。將＿下引＿二行者＿一入＿中秘密藏＿上。所謂觀不思
議境。乃觀＿下 一心自具＿二 三千＿一即空假中＿上。然衆生雖＿レ具＿二此
理＿一。爲＿二無明＿一隱。唯佛如來究竟顯現。故以＿二佛境界＿一爲＿二所
觀境＿一。如理觀照則。有漏不善陰轉成＿二善陰＿一。有漏善陰轉
成＿二無漏陰＿一。無漏陰轉成＿二亦有漏亦無漏陰＿一。亦有漏亦無漏
陰轉成＿二非漏非無漏陰＿一。是故雖＿レ觀＿二陰妄一念。即是妙法
三千互具互融＿一。觀之所＿レ要。全在＿下於六即位中。轉＿二捨前前
陰＿一。轉＿中得後後陰＿上也。起慈悲心已下九觀。今略不＿レ出。大
矣哉。智者之釋＿二法華＿一也。十妙十乘。即如來藏心之體義。
故一切大小横實。敎理智斷行位因果。悉皆會＿二歸於妙法
蓮華＿一。何以故。乘有＿二權實＿一。法有＿二麤妙＿一。普門應機。開解立
行。將＿レ使＿下衆生。止以靜＿レ散。觀以明＿レ昏。轉＿二捨三道＿一。顯＿中成
三德＿上。故開＿レ麤即妙。開＿レ權即實。所以麤妙權實。悉莫＿レ有＿レ
現代語訳
【二十四頁上段】
これが正因仏性である。観照軌とは、般若すなわち了因仏性である。資成軌とは、一切万善すなわち縁因仏性である。縁了二因は、すなわち如来蔵心の徳用である。九界衆生は、無明力によって如来蔵をかき乱し、粗細二種の三道を成す。寂照は変じて昏散となる。止によって散を静めれば、則ち散は転じて寂となり、観によって昏を明らかにすれば、則ち昏は転じて照となる。止が身心を静めることは、すなわちこれ戒定である。観によって心を明らかにすることは、すなわちこれ智慧である。当に知るべし、止観すなわち戒定慧である。これを開けば則ち八正道、三十七品、十波羅蜜である。これは皆性に称って自ずからしかるの妙行である。
しかるに機に漸頓有り、乗に権実有り。権は実を攬って起こり、横によく実を顕す。故に横実相資し、漸頓普く益する。三種止観は三機を接化する。三種とは何か。謂く漸次止観、不定止観、円頓止観である。所謂円頓止観とは、摩訶止観中において、五略十広を以ってこれを弁ず。五略とは、謂く発大心、修大行、感大果、裂大網、帰大処である。初の発大心は、乃ち菩提心を発することである。菩提心を発すに四教の別有り。今乃ち円教上上智観の菩提心を取る。これは即ち現前の一念心が即空仮中であり、心の如く仏も亦然、仏の如く衆生も亦然と信解し、広大菩提心を発すことである。
二の修大行とは、謂く四三昧に依って、止観を修習することである。四種三昧とは、一は常坐三昧、二は常行三昧、三は半行半坐三昧、四は非行非坐三昧である。初の常坐は、亦た一行三昧と名づく。文殊問般若に出づ。一静室或いは空間に居し、
【二十四頁下段】
期を九十日とし、経行・食事・便利を除き、一仏の方面に随って端坐正向す。時刻相続して須臾も廃することなし。障が起これば則ち一仏名を称し、諸の乱想悪覚を除き、縁を法界に繋け、法界を一念す（云云）。
二の常行三昧は、亦た仏立と名づく。この法は般舟三昧経に出づ。九十日を期として道場を荘厳し、浄衣服を着け、食事便利等を除き、専ら唯行旋す。口は常に阿弥陀仏を唱え、心は常に阿弥陀仏を念じ、或いは阿弥陀仏の相好を観想す。また色心を以って仏を求めるも得可からず、唯これ法界心にして心想より生ず、無想無垢、無求無著、これを仏印と名づくと念ず。
三の半行半坐は、この法は方等法華二経に出づ。方等を修せんと欲すれば、先ず十二夢王を求む。若し一を見ることを得れば則ち懺悔を許す。七日を期とし、陀羅尼を誦し、行旋百二十匝、一施一誦す。禅坐して摩訶祖持陀羅尼実相中道正空経を思惟す（云云）。法華を修することを教うる者は、法華三昧行法を披尋すべし。また南岳は四安楽行を示し、有相無相は彼に具明するが如し。
四の非行非坐は、亦た随自意三昧と名づく。大品では覚意三昧と称す。行坐及び一切事に通ず。縁に歴り境に対し、四運推検し、諸法の源を窮む。即ち知る、塵々法々、作者無く受者無く、幻の如く化の如く、只これ法性一如なりと。且つ請観音に依ってその方法を示す（云云）。
三の大果を感ずとは、謂く菩薩の清浄大果報である。行が中道に順ずれば、則ち設い分段に在りとも華報なお勝る。況んや初住已上の真果
【二十五頁上段】
報をや。四の裂大網とは、若し人観心成就すれば、則ち内慧明了し、漸頓教に達し、普く諸身を現じ、機に逗って教を施し、他の疑網を破る。五の帰大処とは、謂く自ら三徳秘蔵に入り、亦た能く他をして秘密蔵に入らしむることである。
十広と言うは、一大意、二釈名、三体相、四摂法、五偏円、六方便、七正観、八果報、九起教、十旨帰である。具に摩訶止観中に明かすが如し。今且つ略して方便正観を弁じ、以って初学に便せん。方便に遠近有り。遠方便とは、謂く二十五方便である。具に止観に明かすが如し。近方便とは、即ち十境である。謂く陰入界境、煩悩境、病患境、業境、魔境、禅定境、見境、慢境、二乗境、菩薩境これである。
所謂正観とは、前の十境において円止観を修することである。摩訶止観に云く。十境の中において、陰入一境は、常に自ら現前し、発すると発せざるとを若わず、恒に観と為すことを得。余の九境は起これば則ちこれを観ず。発せざれば何をか観ん。また八境は正道を去ること遠く、深く防護を加え、正轍に帰することを得。二境は正道を去ること近く、この位に至る時、観無きを慮らず。薄修すれば即正である。
寂日。この文は、後代において陰賊を珍重し、衆佳名を与え、二乗及び前三教菩薩を貶辱し、妄りに毀斥を加える大僻見の金剛槌である。願くは天台を尊ぶの流は、目を拭ってこの文を見よ。
またこの十境は、三障四魔を出でず。開けば則ち塵沙である。第一の陰入界とは、入
【二十五頁下段】
界は且く置く。今陰境において略して十法を明かす。陰は即ち五陰である。五陰の中において、色等の四を除き、但だ識陰を観ず。識陰は即ち心である。心を観ずるに十乗を具す。一は不思議境を観ず、二は慈悲心を起こす、三は巧みに止観を安ず、四は法遍を破す、五は通塞を識る、六は道品を修す、七は対治助開、八は次位を知る、九は能く安忍す、十は法愛無し。
十乗周備して初心を規矩し、行者を引いて秘密蔵に入らしめんとす。所謂不思議境を観ずとは、乃ち一心自ら三千を具して即空仮中なることを観ずることである。然るに衆生はこの理を具すと雖も、無明に隠される。唯仏如来のみ究竟して顕現す。故に仏境界を以って所観境と為す。如理に観照すれば則ち、有漏不善陰は転じて善陰と成り、有漏善陰は転じて無漏陰と成り、無漏陰は転じて亦有漏亦無漏陰と成り、亦有漏亦無漏陰は転じて非漏非無漏陰と成る。
是の故に陰妄の一念を観ずと雖も、即ちこれ妙法三千互具互融である。観の要する所は、全く六即位の中において、前々陰を転捨し、後々陰を転得することに在る。慈悲心を起こす已下の九観は、今略して出さず。
大なるかな、智者の法華を釈することや。十妙十乗は、即ち如来蔵心の体義である。故に一切大小横実、教理智断行位因果は、悉く皆妙法蓮華に会帰す。何を以っての故に。乗に権実有り、法に粗妙有り。普門機に応じ、開解立行し、衆生をして、止を以って散を静め、観を以って昏を明らかにし、三道を転捨し、三徳を顕成せしめんとす。故に粗を開けば即妙、権を開けば即実である。所以に粗妙権実、悉く有ること莫し
英語訳
【Twenty-fourth Page Upper Section】
This is the direct cause Buddha nature. The track of contemplative illumination is prajñā, which is the understanding cause Buddha nature. The track of nourishing accomplishment is all myriad virtues, which is the conditional cause Buddha nature. The two causes of conditional and understanding are precisely the virtuous functions of the tathāgatagarbha mind. Sentient beings of the nine realms, due to the power of ignorance, disturb the tathāgatagarbha and create the coarse and subtle two types of three paths. Tranquil illumination transforms into dullness and distraction. When śamatha calms distraction, then distraction transforms into tranquility. When vipaśyanā clarifies dullness, then dullness transforms into illumination. Śamatha calming body and mind is precisely morality and concentration. Vipaśyanā clarifying the mind is precisely wisdom. One should know that śamatha-vipaśyanā is precisely morality, concentration, and wisdom. When opened, it becomes the eightfold noble path, the thirty-seven factors of awakening, and the ten pāramitās. These are all wondrous practices that naturally accord with our nature.
However, capacities have gradual and sudden aspects, and vehicles have provisional and real aspects. The provisional arises by embracing the real and can horizontally manifest the real. Therefore horizontal and real mutually support each other, and gradual and sudden universally benefit. The three types of śamatha-vipaśyanā guide and transform the three capacities. What are the three types? They are gradual śamatha-vipaśyanā, indeterminate śamatha-vipaśyanā, and perfect sudden śamatha-vipaśyanā. The so-called perfect sudden śamatha-vipaśyanā is explained in the Mahā Śamatha-Vipaśyanā through five brief and ten extensive sections. The five brief are: arousing the great mind, cultivating great practice, experiencing great fruition, tearing the great net, and returning to the great place. First, arousing the great mind means arousing bodhicitta. Arousing bodhicitta has distinctions according to the four teachings. Now we take the bodhicitta of the perfect teaching's supreme wisdom-contemplation. This means believing and understanding that the present single moment of mind is precisely empty, provisional, and middle; as the mind is, so is the Buddha; as the Buddha is, so are sentient beings - arousing this vast bodhicitta.
Second, cultivating great practice means relying on the four samādhis to cultivate śamatha-vipaśyanā. The four samādhis are: first, constantly sitting samādhi; second, constantly walking samādhi; third, half-walking half-sitting samādhi; fourth, neither walking nor sitting samādhi. The first, constant sitting, is also called single-practice samādhi. This comes from the Mañjuśrī Asks About Prajñā. Residing in a quiet room or empty space,
【Twenty-fourth Page Lower Section】
for a period of ninety days, except for walking meditation, eating, and relieving oneself, one sits upright facing toward one Buddha direction. Time continues without a moment's interruption. When obstacles arise, one recites one Buddha's name, eliminates various confused thoughts and evil contemplations, connects conditions to the dharmadhātu, and contemplates the dharmadhātu in one thought (etc.).
Second, constantly walking samādhi is also called Buddha-standing. This dharma comes from the Pratyutpanna Samādhi Sutra. For a period of ninety days, one adorns the practice hall, wears pure clothing, and except for eating and relieving oneself, exclusively practices walking in circles. The mouth constantly chants Amitābha Buddha, the heart constantly contemplates Amitābha Buddha, or one visualizes Amitābha Buddha's characteristics and marks. Also contemplating that seeking Buddha through form and mind is unobtainable - it is only the dharmadhātu mind arising from mental visualization, without visualization or defilement, without seeking or attachment - this is called the Buddha seal.
Third, half-walking half-sitting - this dharma comes from the Vaipulya and Lotus sutras. If one wishes to cultivate Vaipulya, first seek the twelve dream kings. If one succeeds in seeing one, then repentance is permitted. For a period of seven days, recite dhāraṇī, walk in circles 120 times, one prostration per recitation. Sit in meditation contemplating the Mahārṣi-holding dhāraṇī true characteristics middle way correct emptiness sutra (etc.). Those who teach cultivating the Lotus should examine the Lotus Samādhi practice methods. Also, Nanyue demonstrated the four peaceful and joyful practices, with and without characteristics as fully clarified therein.
Fourth, neither walking nor sitting is also called following-one's-intention samādhi. The Mahāprajñāpāramitā calls it awakening-factor samādhi. It pervades walking, sitting, and all activities. Encountering conditions and facing circumstances, investigating through the four phases of arising, abiding, changing, and ceasing, exhaustively examining the source of all dharmas. One immediately knows that each particle and each dharma has no agent and no recipient, like illusion and transformation, merely dharma-nature as one suchness. For now, relying on the Entreating Avalokiteśvara, we demonstrate this method (etc.).
Third, experiencing great fruition refers to the bodhisattva's pure great fruition reward. When practice accords with the middle way, even dwelling in the fragmentary, the flower reward is still excellent - how much more so the true fruition
【Twenty-fifth Page Upper Section】
reward of the first ground and above. Fourth, tearing the great net: if a person accomplishes mind-contemplation, then inner wisdom becomes clear, penetrating gradual and sudden teachings, universally manifesting various bodies, adapting to capacities to bestow teachings, breaking others' nets of doubt. Fifth, returning to the great place means personally entering the three virtues' secret treasury and also enabling others to enter the secret treasury.
The ten extensive sections are: first, great meaning; second, explaining names; third, essence and characteristics; fourth, embracing dharmas; fifth, partial and perfect; sixth, expedients; seventh, correct contemplation; eighth, fruition rewards; ninth, arising teachings; tenth, ultimate purpose. These are fully clarified in the Mahā Śamatha-Vipaśyanā. Now we briefly explain expedients and correct contemplation to benefit beginners. Expedients have distant and near aspects. Distant expedients refer to the twenty-five expedients, fully clarified in the śamatha-vipaśyanā text. Near expedients are the ten objects: the objects of aggregates-entrances-elements, afflictions, illness, karma, demons, meditative concentration, views, pride, two vehicles, and bodhisattvas.
So-called correct contemplation means cultivating perfect śamatha-vipaśyanā regarding the previous ten objects. The Mahā Śamatha-Vipaśyanā states: "Among the ten objects, the single object of aggregates-entrances constantly manifests before us. Whether arising or not arising, it can always serve as contemplation. The remaining nine objects are contemplated when they arise. If they don't arise, what is there to contemplate? Also, eight objects are distant from the correct path - one must deeply add protection to return to the correct track. Two objects are close to the correct path - when reaching this stage, one need not worry about lacking contemplation. Even slight cultivation becomes correct."
Jakujitsu: This passage is a diamond hammer that destroys the great perverted views of later generations who treasure the aggregate thieves, bestow various excellent names upon them, demean and insult the two vehicles and bodhisattvas of the previous three teachings, and wrongly add disparagement. I hope those who revere Tiantai will wipe their eyes and see this passage.
Moreover, these ten objects do not go beyond the three obstacles and four demons. When opened, they are like dust and sand. The first, aggregates-entrances-elements: setting aside entrances-
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elements for now, we briefly clarify the ten dharmas regarding the aggregate object. Aggregates are the five aggregates. Among the five aggregates, excluding the four of form etc., we only contemplate the consciousness aggregate. The consciousness aggregate is mind. Contemplating mind includes the ten vehicles: first, contemplating the inconceivable object; second, arousing compassionate mind; third, skillfully settling śamatha-vipaśyanā; fourth, breaking through dharma pervading; fifth, recognizing passable and blocked; sixth, cultivating path factors; seventh, counteracting, assisting, and opening; eighth, knowing sequential stages; ninth, being able to patiently endure; tenth, having no dharma-love.
The ten vehicles are completely provided to guide beginners, leading practitioners to enter the secret treasury. So-called contemplating the inconceivable object means contemplating one mind naturally containing three thousand, being immediately empty, provisional, and middle. However, although sentient beings possess this principle, it is hidden by ignorance. Only the Buddha Tathāgata ultimately manifests it. Therefore, the Buddha's realm is taken as the object of contemplation. When contemplating according to principle, tainted unwholesome aggregates transform to become wholesome aggregates; tainted wholesome aggregates transform to become untainted aggregates; untainted aggregates transform to become both-tainted-and-untainted aggregates; both-tainted-and-untainted aggregates transform to become neither-tainted-nor-untainted aggregates.
Therefore, although contemplating the single deluded thought of aggregates, it is precisely the wonderful dharma of three thousand mutually containing and mutually interpenetrating. The essential point of contemplation lies entirely in transforming and abandoning the previous aggregates and transforming to attain the subsequent aggregates within the six identity stages. The nine contemplations from arousing compassionate mind onward are briefly omitted here.
How great is Zhizhe's interpretation of the Lotus! The ten subtleties and ten vehicles are precisely the essential meaning of the tathāgatagarbha mind. Therefore, all great and small, provisional and real - teachings, principles, wisdom, cutting off, practice, stages, causes, and effects - all return to the Wonderful Dharma Lotus. Why? Because vehicles have provisional and real, dharmas have coarse and subtle. Responding to capacities through universal gates, opening understanding and establishing practice, causing sentient beings to use śamatha to calm distraction, use vipaśyanā to clarify dullness, transform and abandon the three paths, and manifest the three virtues. Therefore, opening the coarse immediately becomes subtle; opening the provisional immediately becomes real. Thus coarse and subtle, provisional and real, all without exception