一　顕揚正法復古集二巻 - 翻刻

翻刻

【四十頁上段】
　諸大士＿一。六群比＿二之身子目連等＿一。優劣可＿レ知。而其身子
　目連等。猶屬＿二之根鈍障重＿一。況其餘乎。況末世學人乎。
　像末之世。其中機者應＿レ希。況上機乎。
若夫中下之機。則初先應＿下【対応する上点無し】籍＿二 三經五論＿一。而信＿二得於染淨
緣起正因果理。人法二空。及自己心性如來藏心。一切諸
法本來寂滅。自性涅槃＿一。猛發＿二生死出離心＿一。安＿二住無上菩
提心＿一。次應＿下捨＿二遣於世間五欲名利官榮愛憎違順等＿一。如＿上レ
脱＿二敞屨＿一。而後熟＿二讀憨山禪師方便語。雲棲所＿レ集禪關策
進＿一。略得＿二其意＿一了。應＿下當或直參＿二究自心如何＿一。或提＿二撕一
則公案＿一。不＿レ簡＿二 四儀＿一。不＿レ問＿二動靜＿一。不＿レ計＿二 十年二十年。一
生二生。一劫二劫＿一。參去參來。以＿レ悟爲＿上レ則。然學道之要。必
籍＿二靜明＿一。猶如＿二出必由＿一＿レ戸。古人有＿レ云。靜坐不＿レ用功。何
年及第悟＿二心空＿一。又云。直須＿下提＿二起吹毛劍＿一。要＿上レ剖＿二西來第
一義＿一。若還默然恣＿二如愚＿一。知君未＿レ解＿レ做＿二工夫＿一。此靜明雙
運之寶乘也。靜明亦曰＿二寂惺＿一。禪那以寂＿二止妄想＿一者靜
也。正慧以參＿二究心性＿一者明也。此二乃法性自爾之妙道。
猶如＿二車兩輪＿一。亦如＿二鳥雙翼＿一。缺＿レ 一而非＿二眞正道＿一也。

【四十頁下段】
　夫戒定慧。乃法性自爾之妙行。迦文一化之正軌也。是
　名＿二 三決定道＿一。亦名＿二學邊際＿一。顺＿レ之名＿二釋迦法＿一。違＿レ之名＿二
　調達法＿一。古德先＿レ慧後＿レ定之訓。是一時救弊之適化耳。
　後代往往有＿下托＿二言於先＿レ慧後＿レ定之趣＿一。或引＿二盧老石
　鞏德山臨濟等之投機＿一來。抑＿二 下禪那思惟之道＿一者＿上。又
　有＿二 一類＿一。濫＿二同自己於已悟已徹之隊＿一。以＿下外息＿二諸緣＿一。內
　心無＿レ喘之寶訓。除＿二 二時之粥飯雜用心＿一等之明誨＿上。謂＿二
　之方便道＿一。棄＿レ之如＿二糞土＿一。豈是眞正宗師也乎。寂竊謂。
　禪那思惟。乃佛道之根柱者矣。所以往昔佛在正法之
　世。凡出家學道之流。除＿二粥飯便利＿一之外。或依＿二樹下塚
　間＿一。或在＿二蘭若空室＿一。結＿レ足觀＿二 四念處＿一。是爲＿二 一化之正軌＿一。
　而法入＿二像末＿一。漸久漸漓。馳＿二騁乎名相文字之衢＿一。而不＿レ
　入於定慧之門＿一。正法之根柱幾乎將＿レ頽。當＿二是時＿一也。禪
　祖倔起。扶＿二起乎定慧之道＿一。實乃末世之光明幢矣。然禪
　宗而不＿レ喜＿二禪那思惟之道＿一者。恰如＿二武士之不＿一＿レ喜＿二弓馬＿一
　也乎。豈可＿下效＿二盧老石鞏之投機＿一。而敎＿中 人於樵夫獵師
　之道＿上哉。縱是救弊之務。而其猶＿二救＿レ溺而授＿一＿レ石也乎。

【四十一頁上段】
有＿二長蘆𧷤【賾の左に縦線】禪師＿一。著＿二坐禪儀＿一。其言曰。夫學＿二般若＿一菩薩。先
當＿下起＿二大悲心＿一。發＿二弘誓願＿一。精＿二修三昧＿一。誓度＿中衆生＿上。不＿下爲＿二
一身＿一獨求＿中解脱＿上。爾乃放＿二捨諸緣＿一。休＿二息萬事＿一。身心一如。
動靜無間。量＿二其飮食＿一。不＿レ多不＿レ少。調＿二其睡眠＿一。不＿レ節不＿レ恣。
欲＿二坐禪＿一時。於＿二閑靜處＿一厚敷＿二坐物＿一。寬繫＿二衣帶＿一。令＿二威儀齊
整＿一。然後結跏趺坐。先以＿二右足＿一安＿二左䏶上＿一。乃至身相既
定。氣息既調然後。寬＿二放臍腹＿一。一切善惡都莫＿二思量＿一。念
起即覺。覺＿レ之即失。久久忘＿レ緣自成＿二 一片＿一。此坐禪之要術
也。若既有＿二發明＿一者。可＿レ謂如＿二龍得＿一＿レ水。似＿二虎靠＿一＿レ山。若未＿二
發明＿一者。亦乃因＿レ風吹＿レ火。用＿レ力不＿レ多。但辨＿二肯心＿一。必不＿二
相賺＿一。然而道高魔盛。順逆萬端。但能正念現前。一切不＿レ
能＿二留礙＿一。乃至若欲＿レ出＿レ定。徐徐動＿レ身。安祥而起。出＿レ定之
後。一切時中常作＿二方便＿一。護＿二持定力＿一。如＿レ護＿二嬰兒＿一。即定力
易＿レ成矣。夫禪定一門最爲＿二急務＿一。若不＿二安禪靜慮＿一。到＿二這裏＿一
總須＿二茫然＿一。所以探＿レ珠宜＿レ靜＿レ浪。動＿レ水取應＿レ難。定水澄淸。
心珠自現。圓覺經云。無礙淸淨慧。皆依＿二禪定＿一生。法華
經云。在＿二於閑處＿一修＿二攝其心＿一。安住不＿レ動。如＿二須彌山＿一。是知

【四十一頁下段】
超凡越聖必假＿二靜緣＿一。坐脫立亡須＿レ憑＿二定力＿一 一生取辨。尚
恐蹉跢。況乃遷延將＿レ何敵＿レ業。古人云。若無＿二定力＿一甘＿二伏
死門＿一。掩＿レ目空歸。宛然流浪。幸諸禪友三＿二 復此文＿一。自利
利他同成＿二正覺＿一。《割書：文》此文巧撮＿二略禪要＿一。悉＿二學道之始終＿一。宜＿三
以備＿二範模＿一矣。如＿二彼三祖信心銘。六祖壇經。臨濟錄。石
頭參同契。永嘉證道歌等＿一。竝皆禪門之寶訓也。若具＿二正
信正見＿一。毫無＿二桀黠躁冪之病＿一者。或已攝＿二入理之階漸＿一。凡
情漸淡。玄寶漸開者之看＿レ之。則如＿二龍得＿一＿レ雲也。若劣根膚
識者視＿レ之。則動生＿二僻見＿一。陷＿二險阮＿一。譬如＿下有＿二孱孱懦夫＿一。授
以＿二朱亥之鎚。雲長之刀＿一。則無＿上レ不＿二顚蹶而傷＿一＿レ身也。其甚
者。則籍＿二口於向上＿一。輕＿二毀毘尼＿一。蔑＿二棄經論＿一。墮＿二惡取空＿一。向＿二
一闡提＿一。 其害莫＿レ大＿レ焉。二辨＿二未悟已悟＿一者。謂未悟已悟
極難＿二辨別＿一。所以學人値＿二遇明眼善知識＿一。數經＿二勘驗＿一。乃
知＿下悟與＿二未悟＿一。及所詣之淺深邪正＿上。雖＿レ然藻鑑未＿レ審。決擇
失＿レ眞。動親＿二匪人＿一。認＿レ邪爲＿レ正。覓＿二明師於末法之今＿一。希＿二
於麟角＿一。不＿レ若＿下以＿二聖敎量＿一推＿中究於自己之心行＿上矣。惟夫
禪宗。則以＿二佛心＿一爲＿レ宗。以＿二頓悟＿一爲＿レ敎。其不＿レ局＿二判智斷

現代語訳

【四十頁上段】
諸大士と比べてである。六群を身子・目連等と比べれば、優劣は明らかである。しかもその身子・目連等でさえ、なお根が鈍く障りが重いとされる。いわんやその他においてをや。いわんや末世の学人においてをや。
像末の世において、その中機の者でも稀であろう。いわんや上機においてをや。

そもそも中下の機であれば、まず初めに三経五論に依拠して、染浄縁起の正しい因果の理、人法二空、及び自己の心性如来蔵心、一切諸法の本来寂滅、自性涅槃を信得し、猛烈に生死出離心を発し、無上菩提心に安住すべきである。次に世間の五欲・名利・官栄・愛憎・違順等を脱ぎ捨てた敞履のように捨て遣るべきである。そして後に憨山禅師の方便語、雲棲の所集『禅関策進』を熟読し、略々その意を得了してから、或いは直接に自心の如何を参究し、或いは一則の公案を提撕し、四威儀を簡ばず、動静を問わず、十年二十年、一生二生、一劫二劫を計らず、参じ去り参じ来たって、悟を以て則とすべきである。しかし学道の要は必ず静明に依拠する。丁度出るには必ず戸を由るようなものである。古人に言うには「静坐して用功せずんば、何年にか及第して心空を悟らん」と。また云うには「直須らく吹毛の剣を提起して、西来第一義を要剖すべし。若し還って黙然として愚の如くに恣ままならば、君が未だ工夫を做ることを解せざるを知る」と。これは静明双運の宝乗である。静明はまた寂惺とも言う。禅那で妄想を寂止するのが静であり、正慧で心性を参究するのが明である。この二つは法性自然の妙道である。車の両輪のようであり、また鳥の双翼のようである。一つを欠けば真正の道ではない。

【四十頁下段】
そもそも戒定慧は、法性自然の妙行であり、釈迦一化の正軌である。これを三決定道と名づけ、また学辺際とも名づける。これに順うのを釈迦法と名づけ、これに違うのを調達法と名づける。古德の先慧後定の教えは、一時救弊の適化に過ぎない。
後代往々にして先慧後定の趣旨を托言し、或いは盧老・石鞏・徳山・臨済等の投機を引き来たって、禅那思惟の道を抑下する者がある。また一類があって、自己を已悟已徹の隊に濫同し、「外に諸縁を息め、内心に喘なし」の宝訓や、「二時の粥飯雑用心を除く」等の明誨を方便道と謂って、糞土のように棄てる。どうしてこれが真正の宗師であろうか。寂は窃かに謂う、禅那思惟は仏道の根柱である。所以に往昔仏在正法の世には、凡そ出家学道の流は、粥飯便利の外は、或いは樹下塚間に依り、或いは蘭若空室に在って、足を結んで四念処を観ずるのが一化の正軌であった。
しかるに法が像末に入って、漸く久しく漸く漓し、名相文字の衢を馳騁して、定慧の門に入らない。正法の根柱が殆ど頽れんとした。この時に当たって、禅祖が倔起して、定慧の道を扶起した。実に末世の光明幢である。しかるに禅宗にして禅那思惟の道を喜ばない者は、丁度武士が弓馬を喜ばないようなものである。どうして盧老・石鞏の投機に効って、人に樵夫獵師の道を教えることができようか。縦え救弊の務めであっても、その猶溺れる者を救って石を授けるようなものではないか。

【四十一頁上段】
長蘆慈覚禅師があって、『坐禅儀』を著した。その言に曰く「そもそも般若を学ぶ菩薩は、先ず当に大悲心を起こし、弘誓願を発し、三昧を精修し、衆生を度せんことを誓って、一身のために独り解脱を求めるべからず。爾して乃ち諸縁を放捨し、万事を休息し、身心一如、動静間無し。その飲食を量って、多からず少なからず。その睡眠を調えて、節せず恣にせず。
坐禅せんと欲する時は、閑静の処に於いて厚く坐物を敷き、衣帯を寛く繫ぎ、威儀をして斉整ならしめる。然る後に結跏趺坐し、先ず右足を以て左腿上に安ず。乃至身相既に定まり、気息既に調った然る後、臍腹を寛放し、一切善悪都て思量すること莫し。念起これば即ち覚し、これを覚すれば即ち失す。久々にして縁を忘れ自ずから一片を成ず。これ坐禅の要術である。
若し既に発明有る者は、龍の水を得るが如く、虎の山に靠るに似たりと謂うべし。若し未だ発明せざる者も、亦乃ち風に因りて火を吹くが如く、力を用いること多からず。但だ肯心を辨ずれば、必ず相賺さず。然れども道高ければ魔盛んなり。順逆万端なれども、但だ能く正念現前すれば、一切留礙すること能わず。乃至若し定を出でんと欲せば、徐々に身を動かし、安祥として起つ。定を出でた後は、一切時中常に方便を作して、定力を護持すること、嬰児を護るが如くすれば、即ち定力成じ易し。そもそも禅定一門最も急務と為す。若し安禅静慮せずんば、這裏に到りて総て須らく茫然たるべし。所以に珠を探るには宜しく浪を静むべし。水を動かせば取り応え難し。定水澄清なれば、心珠自ずから現ず。『円覚経』に云く『無礙清浄慧、皆依禅定生』と。『法華経』に云く『在於閑処修摂其心、安住不動如須弥山』と。これを知んぬ

【四十一頁下段】
超凡越聖には必ず静縁を仮り、坐脱立亡には須らく定力を憑むべし。一生に取辨するも、尚恐らくは蹉跌せん。況んや乃ち遷延して将た何を以てか業に敵せん。古人云く『若し定力無くんば甘んじて死門に伏し、目を掩うて空しく歸り、宛然として流浪せん』と。幸いに諸禅友、この文を三復して、自利利他同じく正覚を成ぜよ。」この文は巧みに禅要を撮略し、学道の始終を悉くしている。宜しく以て範模に備うべきである。

かの三祖の『信心銘』、六祖の『壇経』、『臨済録』、石頭の『参同契』、永嘉の『証道歌』等の如きは、並びに皆禅門の宝訓である。若し正信正見を具え、毫も桀黠躁冪の病無く、或いは已に理に入る階漸を摂められ、凡情漸く淡く、玄宝漸く開ける者がこれを看れば、則ち龍の雲を得るが如し。若し劣根膚識の者がこれを視れば、則ち動もすれば僻見を生じ、険阮に陥る。譬えば孱孱たる懦夫有りて、朱亥の鎚、雲長の刀を授けられれば、則ち顚蹶して身を傷つけざること無きが如し。その甚だしき者は、則ち向上に口を籍り、毘尼を軽毀し、経論を蔑棄し、悪取空に墮ち、一闡提に向かう。その害は大なること莫し。

二に未悟已悟を辨ずとは、未悟已悟は極めて辨別し難い。所以に学人は明眼の善知識に値遇し、数々勘験を経て、乃ち悟と未悟、及び所詣の浅深邪正を知る。然りと雖も藻鑑未だ審らかならず、決択真を失い、動もすれば匪人に親しみ、邪を認めて正と為す。末法の今に明師を覓むるは、麟角に希なり。聖教量を以て自己の心行を推究するに若かず。惟それ禅宗は、則ち仏心を以て宗と為し、頓悟を以て教と為す。その智断を判局せざる

英語訳

【Fortieth Page Upper Section】
compared to those great bodhisattvas. Comparing the six troublemakers to Śāriputra, Maudgalyāyana and others, their superiority and inferiority are evident. Yet even Śāriputra, Maudgalyāyana and others were still considered to have dull faculties and heavy obstructions. How much more so for others? How much more so for students of the final age?
In the age of semblance and final dharma, even those of middle capacity would be rare. How much more so for superior capacity?

Now, for those of middle and lower capacities, they should first rely on the three sutras and five treatises to gain faith and understanding of the correct principle of cause and effect in defiled and pure dependent origination, the two emptinesses of persons and phenomena, their own mind-nature tathāgatagarbha mind, the original cessation of all phenomena, and self-nature nirvana. They should fiercely generate the mind of liberation from birth and death and abide peacefully in the supreme bodhi mind. Next, they should abandon worldly five desires, fame and profit, official honors, love and hate, favorable and adverse conditions, etc., like casting off worn sandals. Then they should thoroughly read Chan Master Hanshan's expedient words and Yunqi's collected "Chan Barrier Advancement," roughly understanding their meaning. They should either directly investigate the nature of their own mind or take up a single koan case, not selecting among the four deportments, not questioning movement and stillness, not calculating ten or twenty years, one or two lifetimes, one or two kalpas—investigating back and forth, taking awakening as the standard. However, the essential point of studying the Way necessarily relies on stillness and clarity—just as going out necessarily requires passing through a door. An ancient said: "If you sit quietly without applying effort, in what year will you pass the examination and awaken to mind-emptiness?" Also: "You must directly raise the hair-cutting sword to dissect the First Principle from the West. If you remain silent and indulgent like a fool, know that you do not yet understand how to do the work." This is the precious vehicle of dual operation of stillness and clarity. Stillness and clarity are also called cessation and alertness. Using dhyāna to cease false thoughts through cessation is stillness; using correct wisdom to investigate mind-nature is clarity. These two are the wondrous way of dharma-nature's naturalness—like a cart's two wheels or a bird's two wings. Lacking one, it is not the true correct way.

【Fortieth Page Lower Section】
Now, precepts, concentration, and wisdom are the wondrous practices of dharma-nature's naturalness and the correct track of Śākyamuni's single transformation. This is called the three decisive ways, also called the limit of learning. Following this is called Śākya's dharma; violating this is called Devadatta's dharma. The ancient worthies' teaching of wisdom first, concentration later was merely expedient transformation for remedying problems of that time.
Later generations often invoke the principle of wisdom first, concentration later, or cite the sudden enlightenment of Elder Lu, Shigong, Deshan, Linji and others to suppress the way of dhyāna contemplation. There is also one type that confusedly identifies themselves with the ranks of those already awakened and thoroughly enlightened, calling the precious teaching of "externally ceasing all conditions, internally without mental agitation" and the clear instruction to "eliminate the confused mind of meal times and miscellaneous activities" merely expedient methods, discarding them like dung. How could these be true correct masters? I, Jaku, secretly maintain that dhyāna contemplation is the root pillar of the Buddha Way. Therefore, in the past when Buddha was in the world during the correct dharma period, all who left home to study the Way, except for meals and natural functions, either relied on tree-bases or charnel grounds, or stayed in forest hermitages and empty rooms, sitting cross-legged to contemplate the four foundations of mindfulness—this was the correct track of one transformation.
But when the dharma entered the semblance and final periods, gradually becoming longer and more diluted, people galloped through the thoroughfares of conceptual characteristics and written words without entering the gate of concentration and wisdom. The root pillar of correct dharma was about to collapse. At that time, the Chan patriarchs arose abruptly and supported the way of concentration and wisdom—truly the bright banner of the final age. Yet for those in the Chan school who do not appreciate the way of dhyāna contemplation, it is exactly like warriors who do not appreciate archery and horsemanship. How could one emulate the sudden enlightenment of Elder Lu and Shigong while teaching people the way of woodcutters and hunters? Even if it were work of remedying problems, would it not be like rescuing a drowning person by handing them a stone?

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There was Chan Master Changlu Cijue who wrote "Sitting Meditation Procedures." His words state: "Now, bodhisattvas who study prajñā should first arouse great compassionate mind, generate vast vow-aspirations, intensively cultivate samādhi, and vow to liberate sentient beings—not seeking liberation solely for oneself. Then abandon all conditions, cease myriad affairs, with body and mind as one, no gap between movement and stillness. Measure food intake—neither too much nor too little. Regulate sleep—neither restricted nor indulgent.
When wishing to sit in meditation, in a quiet place spread thick sitting material, loosely tie clothing and belt, making deportment neat and orderly. Then sit in full lotus position, first placing the right foot on the left thigh. After body posture is settled and breathing regulated, relax the navel and abdomen. Do not think about any good or evil at all. When thoughts arise, immediately be aware; being aware, they immediately disappear. After long practice, forgetting conditions naturally becomes unified. This is the essential technique of sitting meditation.
For those who already have realization, it can be said to be like a dragon obtaining water or a tiger leaning on a mountain. For those not yet realized, it is also like using wind to fan fire—not requiring much effort. Simply discern the willing mind and it will definitely not deceive. However, when the way is high, demons are active—favorable and adverse circumstances are manifold, but if you can maintain correct mindfulness present, nothing can obstruct or hinder. When wishing to exit concentration, gradually move the body and rise peacefully. After exiting concentration, constantly create expedient means at all times to protect concentration power like protecting an infant—then concentration power easily develops. The single gate of dhyāna concentration is most urgent business. If you do not practice peaceful meditation and quiet contemplation, arriving here you will necessarily be bewildered. Therefore, to search for pearls you should calm the waves—if you disturb the water, retrieval becomes difficult. When concentration water is clear and pure, the mind-pearl naturally appears. The Yuanjue Sutra says: 'Unobstructed pure wisdom all depends on dhyāna concentration for birth.' The Lotus Sutra says: 'Dwelling in quiet places, cultivate and gather the mind, abiding unmoved like Mount Sumeru.' Know that

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transcending the ordinary and surpassing the sacred necessarily borrows quiet conditions; liberation while sitting or standing requires relying on concentration power. Even accomplishing in one lifetime, one still fears making mistakes. How much more with procrastination—with what will you resist karma? An ancient said: 'Without concentration power, you willingly submit to the gate of death, covering your eyes and returning empty, clearly wandering in confusion.' Fortunately, fellow Chan practitioners, read this text three times—self-benefit and benefiting others, equally accomplish correct awakening." This text skillfully summarizes the essentials of Chan and exhaustively covers the beginning and end of studying the Way. It should be prepared as a model.

Like the Third Patriarch's "Faith in Mind Verse," the Sixth Patriarch's "Platform Sutra," the "Record of Linji," Shitou's "Merging of Difference and Unity," Yongqia's "Song of Realization," etc.—all are precious teachings of the Chan gate. If one possesses correct faith and correct views, without any trace of crafty, restless, or impetuous sickness, or has already been embraced by the gradual stages of entering principle with worldly feelings gradually fading and mysterious treasures gradually opening—such a person viewing these would be like a dragon obtaining clouds. But if those of inferior faculties and superficial understanding view them, they immediately generate deviant views and fall into dangerous ravines. It is like a weak and cowardly person being given Zhu Hai's hammer or Guan Yu's sword—inevitably stumbling and injuring themselves. The most extreme use these to speak of the ultimate, lightly disparaging the vinaya, scorning and abandoning sutras and treatises, falling into evil attachment to emptiness, heading toward icchantika. No harm is greater than this.

Second, distinguishing unawakened from awakened: unawakened and awakened are extremely difficult to distinguish. Therefore, students encounter clear-eyed good spiritual friends, undergo repeated testing and verification, then know awakened from unawakened and the shallow, deep, heterodox or orthodox aspects of their attainments. However, if discriminating examination is not careful and decisive selection loses the truth, one easily becomes close to wrong people, recognizing the heterodox as orthodox. Seeking bright teachers in today's final dharma age is as rare as unicorn horns. It is better to use the measure of sacred teachings to investigate one's own mental activities. Now, the Chan school takes Buddha-mind as its essence and sudden awakening as its teaching. Its not being limited by judgmental wisdom and elimination of afflictions