一　顕揚正法復古集二巻 - 翻刻

翻刻

【五十四頁上段】
也。然則一切大乘敎之宗趣。即淨土法門之宗趣也。如＿二
彼淨土三部修多羅。及往生論之宗致＿一者。固所＿レ無＿レ論也。
如＿二夫盧山玄忠迦才西河悟眞等諸德＿一。竝皆以＿二 一眞法界＿一
而爲＿二宗極＿一。以＿二 二諦＿一而爲＿二所依＿一。以＿二奢摩他毘婆舍那＿一而
爲＿二觀行＿一。以＿下生＿二淨刹＿一入＿中正定聚＿上而爲＿二近果＿一。以＿二無上菩提＿一
而爲＿二遠果＿一。於＿二是大宗＿一則玄同一致。但於＿二其行修＿一而有＿二
少異＿一而已。吉水之所＿三以別＿二立此宗＿一者。蓋斯攝＿二化濁世
最難化衆生＿一之秘術耳。熟按＿二史傳之所＿一＿レ載。吉水上人乃
命世之偉器。夙入＿二叡峯＿一研＿二磨台敎＿一。負＿二笈四方＿一徧學＿二諸
宗＿一。數閲＿二大藏＿一深探＿二玄猷＿一。又不＿二翅學識拔群＿一。行德亦出＿レ
類。修＿二法華三昧＿一。則感＿二白象於定中＿一。寫＿二華嚴大經＿一。則來＿二
神龍於机前＿一。或化＿二靈虵於院宮＿一。或現＿二圓光於月輪＿一。十六
妙觀隨意現前。十餘年來薦視＿二勝相＿一。三昧定相記錄見存。
豈可＿下若人。而困＿三 天台敎觀之難＿二學習＿一。退＿二棄所宗＿一。而入＿中
淨土敎＿上乎。其之別立＿二 一宗＿一之由。粲＿二乎祖文＿一。寂久領＿レ之。
而將＿二說著＿一之則。恐牴＿二牾于時＿一。默而置之則。亦慮遂使＿三租
師。仿＿二佛乎三家村裏之翁婆＿一。吉水之法流壅閼。不＿レ行＿二於

【五十四頁下段】
世＿一也乎。於＿レ是乎。雖＿レ非＿レ無＿レ處＿二於周舍之鄂鄂＿一。亦不＿レ忍＿レ
委＿二隨於衆人之唯唯＿一。進退維谷舐＿レ膽而已。辨＿二淨土宗敎＿一
訖。
　後學深崇＿二祖師＿一。而氷＿二炭乎祖意＿一者。蓋多矣可＿レ察。
六明＿二南山宗＿一。分爲＿二 二段＿一。初申＿二明祖意＿一。後諸門分別。初申＿二
祖意＿一者。謂南山律師解行超邁。且深慨＿下乎如來正法爲＿二
時弊＿一之所＿上レ壞。搰搰焉將＿丁挽＿二回四依八正之正宗於像末
之世＿一。以使＿丙學人依＿二 三學處＿一眞修實行。趣＿乙向三乘之菩提＿甲。
祖意若＿レ斯而已。今且將＿レ詳＿二祖意＿一。略開＿二 五門＿一。何等爲＿レ
五。一者顯＿二 三學乃學佛之正軌＿一。以閉＿二 八邪徑＿一。二者明＿下
諸乘之聖道。必從＿レ伏＿二滅煩惱＿一而成＿上。而斥＿二妄修＿一。三示＿三事
戒講解。動妨＿二道業＿一。以勸＿二正修＿一。四明＿二漸入秘藏。是迦文
一化之正軌＿一。以誡＿二學躇＿一＿レ階。五明＿二 四十二賢聖。乃空宗眞
理心地智印十信成就方趣＿二是道＿一。以懲＿二早計＿一。初顯＿二 三學
乃學佛之正道＿一。以閉＿二 八邪徑＿一者。謂三學開則成＿二 八正道＿一。
蓋此三學八正。乃心性具德。而非＿二佛祖之剏立＿一也。何
以故。心性具＿二無上道大正法大衆正行＿一。即是光明相。寂

【五十五頁上段】
靜相。平等淸淨相也。諸佛如來現等正覺成＿二就是法＿一。而
亦現覺。一切衆生悉具＿二此性＿一。三相具足與＿レ佛無＿レ異。但
由＿二無明妄動＿一。現＿二起麤細二種三道＿一。性德三相轉成＿二妄陰
三相＿一。謂昏闇相。散亂相。曲穢相。妄陰現時性德自隱。猶
如＿二雲蔽＿一＿レ月。所知障者。如＿二浮雲遮＿一。煩惱障者。如＿二大黑雲＿一。
如來憫＿二此迷覆＿一。最淨法界現＿二麤細二種法身＿一。麤乃二乘
道。是人空智明。對＿二治煩惱障＿一之敎也。細乃大乘道。是
二空中道智明。對＿二治二障＿一之敎也。是故如來八萬四千
法藏。悉是對＿二治妄陰三相＿一。顯＿二成性德三相＿一之大善巧耳。
然他方淨刹。及願生應生大機且置。閻浮提五濁增時凡
夫根鈍障重。非＿下先以＿二 人空智＿一對＿中治我倒＿上。則無＿レ由轉＿二捨
妄陰＿一。轉＿中得性德＿上也。所謂人空無漏智。必應＿下由＿二有漏戒
定慧＿一而顯生＿上焉。戒淨＿二身口＿一。則淨定自生。定心澄淨。則
眞明自現。眞明現前。薩迦耶見大我慢山一時摧破。妄陰
分滅。性德分顯。是乃入理初。極難＿二透過＿一之鐵關也。此
關透過。則後後勝道運運增明。如＿二旭出＿一＿レ雲。無＿二復所＿一＿レ難。
所以我佛世尊。以＿二 四眞諦無我人法＿一。而爲＿二理敎＿一。制＿二戒定

【五十五頁下段】
慧＿一。以爲＿二學處＿一。是爲＿二閻浮一化之正軌＿一。然馬鳴龍樹無著
世親等大士。慨＿二乎三藏學者之弊風將＿一＿レ壞＿二正法＿一。不＿レ獲＿レ已
而開＿二發大乘秘藏＿一。以光＿二顯三藏之實義＿一。而此法久之轉
生＿二弊風＿一。妄貶＿二 三藏＿一。以爲＿二小乘＿一。撥＿二置三學＿一。以爲＿二權修＿一。
甚者則墮＿二豁達空＿一壞＿二正因果＿一。大乘甘露變爲＿二毒藥＿一。其害
倍＿二蓰于三藏學者之弊＿一矣。於＿レ是乎。南山展＿二回天手＿一。扶＿二此
顚墜＿一。提＿二示三學均修之正宗＿一。以揩＿二定學佛之洪範＿一。護法
之功其大矣哉。二明＿下諸乘之聖道必從＿レ伏＿二滅煩惱＿一而成＿上。
以斥＿二妄修＿一者。謂二障蔽覆如＿二 上已明＿一。然分段三界之凡
夫。欲＿レ趣＿二入三乘之聖道＿一者。必先對＿二治煩惱＿一。以爲＿二入理
之第一關＿一也。此關未＿レ透則。後後勝道無＿レ由＿二進趣＿一焉。所謂
煩惱者。薩迦耶見爲＿二其根本＿一。成＿二見思二惑＿一。枝派分別則。
十使九十八使百八使。乃至八萬四千塵勞。然此煩惱。無
始時來隨＿二逐有情＿一。如＿二空行影＿一。繫＿二縛有情＿一。如＿二鐵索羅＿一。鬱鬱
見山高＿二於崑崙＿一。滔滔愛水深＿二於滄海＿一。二十五有以＿レ是爲＿レ
絆。九十六道莅＿レ茲拱＿レ手。但有＿二 四眞諦人無我輪＿一。能碾＿二碎
是大禍母＿一。是故爲＿レ除＿二此事障＿一。隠＿二秘第一義大法輪＿一 三轉＿二

現代語訳

【五十四頁上段】
である。然らばすなわち一切大乗教の宗趣は、即ち浄土法門の宗趣である。彼の浄土三部修多羅及び往生論の宗致の如きは、固より論ずる所なきなり。夫の盧山・玄忠・迦才・西河・悟真等の諸徳の如きは、並びに皆一真法界を以て宗極と為し、二諦を以て所依と為し、奢摩他・毘婆舎那を以て観行と為し、浄刹に生じ正定聚に入ることを以て近果と為し、無上菩提を以て遠果と為している。この大宗においては則ち玄妙に同じく一致している。但だその行修において少し異なりがあるのみである。吉水が別にこの宗を立てる所以は、蓋しこれ濁世の最も化し難い衆生を摂化する秘術である。史伝の載せる所を熟考するに、吉水上人は乃ち命世の偉器である。夙に叡峯に入って台教を研磨し、笈を四方に負って遍く諸宗を学び、数たび大蔵を閲して深く玄猷を探った。また単に学識が群を抜いているだけでなく、行徳も類を出でている。法華三昧を修すれば、則ち定中に白象を感じ、華厳大経を写せば、則ち神龍が机前に来る。或いは霊蛇を院宮に化し、或いは円光を月輪に現す。十六妙観が随意に現前し、十余年来薦々として勝相を視る。三昧定相の記録が見存している。どうして若き人で、天台教観の学習し難いことに困って、所宗を退棄して、浄土教に入るであろうか。その別に一宗を立てた由来は、祖文に粲として明らかである。寂は久しくこれを領会している。而して将に説著せんとするも、則ち時に牴牾することを恐れる。黙してこれを置けば、則ちまた遂に祖師をして、仏を三家村裏の翁婆に仿わしめ、吉水の法流が壅閼して、世に

【五十四頁下段】
行われないことを慮る。ここにおいて、周舎の鄂鄂に処することなきにあらずといえども、また衆人の唯唯に委随することを忍びない。進退維谷にして膽を舐めるのみである。浄土宗教を弁ずること訖んぬ。

後学で祖師を深く崇敬するも、祖意に氷炭する者は、蓋し多し。察すべきなり。

六に南山宗を明かす。二段に分かつ。初めに祖意を申明し、後に諸門分別す。初めに祖意を申明するとは、謂く南山律師は解行超邁で、且つ深く如来正法が時弊の壊する所となることを慨嘆し、搰搰として将に四依八正の正宗を像末の世に挽回し、学人をして三学処に依って真修実行し、三乗の菩提に趣向せしめんとした。祖意は斯くの若きのみである。今且く将に祖意を詳らかにせんとして、略して五門を開く。何等を五と為すか。一には三学は乃ち学仏の正軌であることを顕して、以て八邪径を閉ざす。二には諸乗の聖道は、必ず煩悩を伏滅することから成ることを明かして、妄修を斥ける。三には事戒講解は、動もすれば道業を妨げることを示して、以て正修を勧める。四には漸入秘蔵は、これ迦文一化の正軌であることを明かして、以て学階を躇むことを誡める。五には四十二賢聖は、乃ち空宗真理心地智印の十信成就して方にこの道に趣くことを明かして、以て早計を懲らしめる。初めに三学は乃ち学仏の正道であることを顕して、以て八邪径を閉ざすとは、謂く三学開けば則ち八正道を成す。蓋しこの三学八正は、乃ち心性の具德で、而して仏祖の剏立に非ざるなり。何を以ての故に。心性は無上道・大正法・大衆正行を具す。即ちこれ光明相・寂

【五十五頁上段】
静相・平等清浄相である。諸仏如来は等正覚を現じてこの法を成就し、而してまた現覚す。一切衆生は悉くこの性を具し、三相具足して仏と異なることなし。但だ無明妄動により、麤細二種三道を現起す。性徳三相は転じて妄陰三相と成る。謂く昏闇相・散乱相・曲穢相である。妄陰現ずる時、性徳自ら隠る。猶し雲の月を蔽うが如し。所知障は、浮雲の遮うが如く、煩悩障は、大黒雲の如し。如来はこの迷覆を憫み、最浄法界に麤細二種法身を現ず。麤は乃ち二乗道で、これ人空智明で、煩悩障を対治する教である。細は乃ち大乗道で、これ二空中道智明で、二障を対治する教である。是故に如来の八万四千法蔵は、悉くこれ妄陰三相に対治し、性徳三相を顕成する大善巧である。然るに他方浄刹及び願生応生の大機は且く置く。閻浮提五濁増時の凡夫は根鈍障重で、先ず人空智を以て我倒に対治するにあらざれば、則ち妄陰を転捨し、性徳を転得する由なきなり。所謂人空無漏智は、必ず応に有漏戒定慧によって顕生すべし。戒は身口を浄め、則ち浄定自ら生ず。定心澄浄なれば、則ち真明自ら現る。真明現前すれば、薩迦耶見の大我慢山が一時に摧破される。妄陰分滅し、性徳分顕す。これ乃ち入理の初めの、極めて透過し難い鉄関である。この関を透過すれば、則ち後後の勝道が運運として増明し、旭の雲を出るが如く、復た難しとする所なし。所以に我が仏世尊は、四真諦無我人法を以て理教と為し、戒定

【五十五頁下段】
慧を制して以て学処と為す。これを閻浮一化の正軌と為す。然るに馬鳴・龍樹・無著・世親等の大士は、三蔵学者の弊風が正法を壊さんとすることを慨嘆し、已むことを得ずして大乗秘蔵を開発し、以て三蔵の実義を光顕した。而してこの法は久しくして転じて弊風を生じ、妄りに三蔵を貶して以て小乗と為し、三学を撥置して以て権修と為す。甚だしきは則ち豁達空に堕して正因果を壊す。大乗甘露が変じて毒薬と為る。その害は三蔵学者の弊に倍蓰している。ここにおいて南山は天手を展回して、この顚墜を扶け、三学均修の正宗を提示し、以て学仏の洪範を揩定した。護法の功、其れ大なるかな。二に諸乗の聖道は必ず煩悩を伏滅することから成ることを明かし、以て妄修を斥けるとは、謂く二障蔽覆は上に已に明かした如し。然るに分段三界の凡夫で、三乗の聖道に趣入せんと欲する者は、必ず先ず煩悩に対治し、以て入理の第一関と為すべきである。この関未だ透らざれば、則ち後後の勝道は進趣する由なし。所謂煩悩とは、薩迦耶見をその根本と為し、見思二惑を成す。枝派分別すれば、則ち十使・九十八使・百八使、乃至八万四千塵労である。然るにこの煩悩は、無始時来有情に随逐し、空行の影の如く、有情を繋縛し、鉄索羅の如し。鬱鬱たる見山は崑崙より高く、滔滔たる愛水は滄海より深し。二十五有はこれを以て絆と為し、九十六道はここに臨んで手を拱く。但だ四真諦人無我輪のみ有りて、能くこの大禍母を碾砕す。是故にこの事障を除かんが為に、第一義大法輪を隠秘して三転し

英語訳

【Fifty-fourth Page Upper Section】
[whatsoever]. Therefore, the fundamental purpose of all Mahāyāna teachings is precisely the fundamental purpose of the Pure Land dharma gate. As for [the fundamental purpose] of those Pure Land three-part sutras and the Rebirth Treatise, this is certainly beyond discussion. Masters such as Lushan, Xuanzhong, Jiacai, Xihe, and Wuzhen all equally took the One True Dharma Realm as their ultimate principle, the Two Truths as their foundation, śamatha and vipaśyanā as their contemplative practices, being born in pure lands and entering the group of correct determination as the proximate result, and unsurpassed enlightenment as the distant result. Regarding this great school, they were mysteriously united in agreement. Only in their practice and cultivation were there slight differences. The reason why Yoshimizu separately established this school was probably because this is the secret technique for embracing and transforming the most difficult-to-transform sentient beings of the turbid world. Carefully examining what historical records contain: Master Yoshimizu was indeed an extraordinary vessel born for his age. Early on he entered Mount Hiei to study and polish Tendai teachings, carried his book bag in all directions to comprehensively study various schools, repeatedly read through the Tripiṭaka to deeply explore the profound principles. Moreover, not only was his learning and knowledge outstanding among his peers, but his practice and virtue also surpassed his class. When he cultivated the Lotus Samādhi, he perceived a white elephant in meditation; when he copied the great Avatamsaka Sutra, a divine dragon came before his desk. Sometimes he transformed spirit serpents in the temple grounds, sometimes manifested circular light in the moon disk. The sixteen subtle contemplations appeared at will before him; for over ten years he continuously witnessed excellent signs. Records of his samādhi and meditative states still exist. How could such a person, troubled by the difficulty of learning Tendai teachings and contemplation, abandon his school and enter Pure Land teachings? The reason for his separately establishing one school is brilliantly clear in the patriarchal writings. Jaku has long understood this. Yet if I were to explain and write about it, I fear it would conflict with the times. If I remain silent and set it aside, I also worry that this would ultimately cause the patriarch to be likened to buddhas by village elders, and Yoshimizu's dharma lineage would become blocked and not practiced in the

【Fifty-fourth Page Lower Section】
world. At this point, though not without dwelling in Zhou She's boldness of speech, I also cannot bear to submit and follow the crowd's mere agreement. Advancing and retreating, I find myself in a dilemma, only able to steel myself with courage. [Thus] I conclude discussing Pure Land school teachings.

Later students deeply revere the patriarch, yet those whose [understanding] conflicts with the patriarch's intention like ice and fire are probably many. This can be observed.

Sixth, clarifying the Nanshan School: This is divided into two sections. First, explaining and clarifying the patriarch's intention; second, distinctions among various approaches. First, explaining and clarifying the patriarch's intention: Master Nanshan's understanding and practice were transcendent, and he deeply lamented that the Tathāgata's true Dharma was being destroyed by contemporary corruptions. Earnestly seeking to restore the orthodox school of the Four Reliances and Noble Eightfold Path to the age of semblance and decline, to enable students to truly cultivate and actually practice according to the Three Studies, advancing toward the enlightenment of the Three Vehicles - such was the patriarch's intention. Now, to examine the patriarch's intention in detail, I briefly open five approaches. What are the five? First: revealing that the Three Studies are the correct track for studying Buddha-dharma, thereby closing off the eight wrong paths. Second: clarifying that the noble paths of all vehicles must be accomplished through subduing and extinguishing afflictions, thereby refuting false cultivation. Third: showing that lectures and explanations of vinaya matters often obstruct the work of the path, thereby encouraging correct cultivation. Fourth: clarifying that gradual entry into the secret treasury is the correct track of Śākyamuni's single transformation period, thereby warning against hesitating on the learning stages. Fifth: clarifying that the forty-two worthies and sages represent the accomplishment of the ten faiths of the emptiness school's true principle, mind-ground, and wisdom seal, only then advancing on this path, thereby disciplining premature calculations. First, revealing that the Three Studies are the correct path for studying Buddha-dharma, thereby closing off the eight wrong paths: This means that when the Three Studies open, they accomplish the Noble Eightfold Path. These Three Studies and Eightfold Path are inherent virtues of mind-nature, not creations of buddhas and patriarchs. Why is this so? Mind-nature possesses the unsurpassed path, great correct dharma, and great assembly's correct practices. These are precisely the luminous characteristic, tranquil

【Fifty-fifth Page Upper Section】
characteristic, equal and pure characteristic. All buddhas and tathāgatas manifest perfect enlightenment, accomplish this dharma, and also manifest awakening. All sentient beings completely possess this nature, with the three characteristics complete and no different from buddhas. However, due to ignorance and false movement, they manifest the arising of coarse and subtle kinds of three paths. The three characteristics of inherent virtue transform into the three characteristics of false aggregates - namely, the dull and dark characteristic, scattered and confused characteristic, and crooked and defiled characteristic. When false aggregates manifest, inherent virtue naturally becomes hidden, just like clouds covering the moon. Knowledge obstructions are like floating clouds obscuring; affliction obstructions are like great black clouds. The Tathāgata, pitying this deluded covering, manifests coarse and subtle kinds of dharmakāya in the most pure dharma realm. The coarse is the Two Vehicle path - this is the wisdom light of personal emptiness, teachings that counter affliction obstructions. The subtle is the Mahāyāna path - this is the wisdom light of the middle way of two emptinesses, teachings that counter both obstructions. Therefore, the Tathāgata's eighty-four thousand dharma treasuries are all great skillful means for countering the three characteristics of false aggregates and manifestly accomplishing the three characteristics of inherent virtue. However, setting aside other pure lands and great spiritual capacities for aspiring birth and responding birth, ordinary beings of Jambudvīpa during times of increasing five turbidities have dull faculties and heavy obstructions. Unless they first use the wisdom of personal emptiness to counter the inversion of self, there is no way to transform and abandon false aggregates and transform to obtain inherent virtue. The so-called wisdom of personal emptiness without outflows must necessarily be manifestly generated through contaminated precepts, concentration, and wisdom. When precepts purify body and speech, pure concentration naturally arises. When the concentrated mind becomes clear and pure, true brightness naturally manifests. When true brightness appears before one, the great mountain of ego-pride in personal-existence view is crushed and destroyed all at once. False aggregates are partially extinguished; inherent virtue is partially revealed. This is the initial [stage] of entering principle - an iron barrier extremely difficult to penetrate. Once this barrier is penetrated, subsequent superior paths progressively become ever clearer, like the rising sun emerging from clouds, with nothing more that is difficult. Therefore, our Buddha, the World-Honored One, took the Four Noble Truths and selfless person-dharmas as theoretical teachings, established precepts, concentration, and

【Fifty-fifth Page Lower Section】
wisdom as learning bases. This constitutes the correct track for one transformation period in Jambudvīpa. However, great beings such as Aśvaghoṣa, Nāgārjuna, Asaṅga, and Vasubandhu lamented that the corrupt practices of Tripiṭaka scholars would destroy the true Dharma, and having no choice, opened and developed the Mahāyāna secret treasury to illuminate and reveal the true meaning of the Tripiṭaka. However, this dharma eventually gave rise to corrupt practices over time, falsely denigrating the Tripiṭaka as Hīnayāna, casting aside the Three Studies as provisional cultivation. In extreme cases, [people] fell into vast emptiness and destroyed correct cause and effect. Mahāyāna sweet dew transformed into poison. Its harm was manifold compared to the corruptions of Tripiṭaka scholars. At this point, Nanshan extended his heaven-turning hand, supported this toppling and falling, presented the orthodox school of equally cultivating the Three Studies, thereby establishing the great standard for studying Buddha-dharma. How great indeed was his merit in protecting the Dharma! Second, clarifying that the noble paths of all vehicles must be accomplished through subduing and extinguishing afflictions, thereby refuting false cultivation: The covering and concealment by the two obstructions has already been clarified above. However, ordinary beings of the three realms with birth segments who wish to enter the noble paths of the Three Vehicles must first counter afflictions as the first barrier for entering principle. If this barrier is not yet penetrated, there is no way to advance on subsequent superior paths. The so-called afflictions have personal-existence view as their root, forming the two delusions of [wrong] views and thought[-desires]. When distinguished into branches, they become the ten [primary] afflictions, ninety-eight afflictions, one hundred and eight afflictions, and even eighty-four thousand dust-like troubles. However, these afflictions have followed sentient beings since beginningless time like shadows following movement, binding sentient beings like iron chains and nets. The dense mountains of [wrong] views are higher than Kunlun; the surging waters of craving are deeper than the ocean. The twenty-five forms of existence use these as fetters; the ninety-six paths come here and fold their hands [in surrender]. Only the wheel of the Four Noble Truths and personal selflessness can crush and destroy this great mother of disasters. Therefore, to eliminate these phenomenal obstructions, [the Buddha] concealed the secret and turned three times the great dharma wheel of ultimate meaning