一　顕揚正法復古集二巻 - 翻刻

翻刻

【五十六頁上段】
四眞諦人無我輪＿一。是輪轉時。摧＿二碎見思之牢關＿一。出＿二離三
界之囹圄＿一。入＿二寂然界＿一。是名＿二 三百由旬＿一。過＿二是處＿一已二百
由旬。如＿レ行＿二康莊＿一。露地大車自然出現。佛道之所＿三以高
超＿二出乎九十六道＿一。乃在＿二于兹＿一矣。天人歸仰。龍神欽服。
亦乃由＿二于是＿一而已。
　問。大乘法義甚深廣大。比＿二之聲聞法＿一。其猶＿三螢火與＿二日
　月＿一也乎。今何但讚＿二揚四眞諦無我人道＿一。而不＿レ言＿二大乘＿一
　耶。答。向不＿レ云乎。四諦無我人道者。革凡成聖之初關
　也。初關未＿レ開者。何踰論＿二第二第三關＿一也。且夫以＿二 四
　眞諦無我人法＿一爲＿二卑小＿一者。管中見＿二豹一班＿一之見而已。
　蓋四諦十二緣起。仍最極甚深秘密法門。十地菩薩尚
　不＿レ能＿レ窮＿二其源底＿一。何況其餘乎。經云。阿難白＿レ佛言。緣
　起易＿レ見。佛言。十二緣起甚深無底。難＿レ見難＿レ知。汝欲＿レ
　毀＿二壞我三阿僧祇劫微妙難得之果＿一。云何欣悦而說＿二是
　言＿一。是深妙觀。我今當＿レ度。汝當隨＿レ我觀＿二佛境界＿一。乃至
　聲聞緣覺雖＿二能小入＿一。不＿レ得＿二其底＿一。《割書：云云》又經言＿二無邊甚
　深諦海＿一。當＿レ知諦緣竝是菩薩十地道。但二乘證＿二其一

【五十六頁下段】
　分＿一。自乘究竟耳。又經說＿二彼悉地成就不思議之得益＿一
　中。往往言＿レ除＿レ證＿二 四眞諦＿一。四諦十二緣起之難＿レ證也若＿レ
　斯。若證＿二是道＿一則。大空唯識及中道第一義甚深秘密
　藏。皆由＿レ是顯現焉。故佛在正法之世。一說＿二 四眞諦＿一。制＿二
　三學處＿一。使＿下 一切學道之輩。依＿二行是道＿一。而超＿中過最初一
　難關＿上耳。其餘則秘而不＿レ言。而正像推移。法入＿二末法＿一。
　或憑＿レ眞以構＿レ僞。或失＿レ序而亂＿レ眞。貶＿二 四諦無我人道＿一。以
　爲＿二小乘＿一。撥＿二治＿レ惑之正修＿一。以爲＿二小行＿一。四依八正爲＿レ此
　壞敗。三駕六舟爲＿レ此否屯。可＿レ不＿レ謂＿三之毀＿二滅乎如來三
　阿僧祇難得之果＿一也。如＿二夫大乘經論。及古祖之以＿レ大
　貶＿一＿レ小者。大率是從空出假之眞。擊＿二破無爲之沈滯＿一之
　一法門也。所以其說。以＿レ大通＿レ小。以＿レ後惹＿レ前。乍視爲
　則。似＿レ毀＿二斥小＿一。而體究焉則。申＿二小實義＿一。大小資成。孱
　然無＿レ差。又如＿下彼之說＿二煩惱即菩提＿一。或言＿中不＿レ除＿二妄想＿一
　等＿上者。是頓敎圓敎之智斷。全無＿レ可＿レ怪焉。例如＿二台圓
　頓觀。言＿下圓人初緣＿二實相＿一。乃至無＿二苦集可＿一＿レ斷。無＿中滅道
　可＿上レ證。而頓淨＿二 五住地＿一。而至＿二其斷惑＿一則。十信初信除＿二見

【五十七頁上段】
　惑＿一。第七信盡＿二思惑＿一。八九十信淨＿二塵沙＿一。初住已上斷＿二無
　明＿一等。若能中道知見增長則。雖＿三觀心全離＿二取捨＿一。三惑
　自除。三諦轉明。雖＿三妙行能泯＿二麤細＿一。麤惑先脱。細惑
　後除。如＿二濯＿レ衣法＿一。是乃圓人斷修之明鑒也。世有＿二僻
　解者＿一。往往陷＿二乎圓人不斷惑之險阬＿一矣。斯不＿二翅違＿一盭
　乎方等經論＿一。亦已枘＿二鑿於天台賢首及密乘三藏等之
　所說＿一也。不＿レ可＿レ不＿レ知。
南山具＿二擇法眼＿一。決＿下了世俗勝報。及三乘聖道。咸從＿レ伏＿二
滅煩惱妄想＿一而起＿上焉。以＿二戒定慧＿一爲＿二能對治＿一。煩惱陰賊爲＿二
所對治＿一。戒定捉＿二縛煩惱＿一。是乃伏道。慧能殺＿二惑賊＿一。是乃斷
道。煩惱伏滅則。性具勝德漸次顯生焉。學道能事畢矣。
問。理固應＿レ爾。未審南山示＿レ對＿二治煩惱＿一之文。出在＿二何處＿一
耶。答。南山製＿二述三部＿一。弘＿二揚毘尼＿一之元意。全在＿レ調＿二伏煩
惱＿一。故處處引＿二本律增三之文＿一云。世尊何故制＿二增戒學＿一。爲＿レ
調＿二 三毒＿一故。又業疏引＿二薩婆多＿一云。三歸五戒乃至别脫由＿二
佛出＿一。故開＿二立此法＿一。但輪王梵王。說＿二世間法＿一惠＿二利衆生＿一。
故十善四弘劫初便有。未＿レ能＿三淸昇超＿二越世境＿一。法王出世

【五十七頁下段】
不＿レ爲＿二世善＿一。要＿下斷＿二煩惱＿一遠出＿中界繫＿上。云云。
又業疏三之下。廣明＿二淨治妄心＿一。引＿二持世佛藏＿一云。若不＿レ爲＿レ
除＿二我倒＿一。而持＿レ戒者。名＿二破戒人＿一。又四之上明＿二說戒儀＿一云。
莫＿レ不＿下折＿二伏慢憧＿一。崇＿二仰至敎＿一。分傾＿中煩惱＿上。《割書：云云》。凡三行二持
之務。以＿レ制＿二伏煩惱＿一爲＿レ要之旨。見＿二于諸文＿一可＿レ尋。又淨
心誠觀法。苦口諄諄提＿二示其旨＿一可＿レ見。問。律文鈔疏證文
顯然。大乘經論亦有＿二其說＿一耶。答。大乘經論其說甚多。
今且提＿二出三五＿一焉。瑜伽戒本云。若諸菩薩安＿二住菩薩淨
戒律儀＿一。起＿二如＿レ是見＿一。立＿二如＿レ是論＿一。菩薩不＿レ應＿レ欣＿二樂涅槃＿一。應＿下
於＿二涅槃＿一而生＿中厭背＿上。於＿二諸煩惱及隨煩惱＿一。不＿レ應＿三怖畏而
求＿二斷滅＿一。不＿レ應＿二 一向心生＿二遠離＿一。以＿下諸菩薩三無數劫。流＿二
轉生死＿一。求＿中大菩提＿上。若作＿二此說＿一。是名＿二有犯有＿一＿レ所＿二違越＿一。是
染違犯。何以故。如＿二諸聲聞＿一。於＿二其涅槃＿一。欣樂親近。於＿二諸煩
惱及隨煩惱＿一。深心厭離。如＿レ是菩薩。於＿二大涅槃＿一。欣樂親
近。於＿二諸煩惱及隨煩惱＿一。深心遠離。其倍過＿レ彼百千俱胝。
以＿下諸聲聞。唯爲＿三 一身證＿二得義利＿一。勤＿二修正行＿一。菩薩普爲＿三
一切有情證＿二得義利＿一。勤＿中修正行＿上。是故菩薩。當＿下勤修＿二集

現代語訳

【五十六頁上段】
四真諦人無我輪である。この輪が転ずる時、見思の牢関を摧砕し、三界の囹圄を出離して、寂然界に入る。これを三百由旬と名づける。この処を過ぎて已に二百由旬、康荘の道を行くが如く、露地大車が自然に出現する。仏道が九十六道を高く超出する所以は、乃ちここにあるのである。天人が帰仰し、竜神が欽服するのも、また乃ちこれによるのみである。

問。大乗法義は甚だ深く広大である。これを声聞法に比すれば、それは猶も蛍火と日月のようなものではないか。今何故ただ四真諦無我人道を讚揚して、大乗を言わないのか。答。向に言わなかったか。四諦無我人道とは、凡を革めて聖と成る初関である。初関が未だ開かない者が、どうして第二第三関を踰越して論ずることができようか。且つ夫れ四真諦無我人法を卑小とするのは、管中より豹の一班を見る見解に過ぎない。蓋し四諦十二縁起は、仍お最極甚深秘密法門である。十地菩薩ですらその源底を窮めることができない。況んやその余をやである。経に云く、阿難が仏に白して言う、縁起は見易しと。仏言く、十二縁起は甚深無底で、見難く知り難い。汝は我が三阿僧祇劫の微妙にして得難い果を毀壊せんと欲するのか。云何ぞ欣悦してこの言を説くのか。この深妙観を我は今当に度すべし。汝は当に我に随って仏境界を観ずべしと。乃至声聞縁覚は能く小しく入ると雖も、その底を得ず、云云と。また経に無辺甚深諦海と言う。当に知るべし、諦縁は並びにこれ菩薩十地道である。但だ二乗はその一

【五十六頁下段】
分を証して、自乗究竟するのみである。また経に彼の悉地成就不思議の得益を説く中に、往々四真諦を証するを除くと言う。四諦十二縁起の証し難きこと斯くの若し。若しこの道を証すれば則ち、大空唯識及び中道第一義甚深秘密蔵は、皆これによって顕現する。故に仏は正法の世に在って、一たび四真諦を説き、三学処を制して、一切学道の輩をして、この道に依行して、最初の一難関を超過せしめるのみである。その余は則ち秘して言わず。而して正像推移し、法は末法に入り、或いは真に憑って偽を構え、或いは序を失って真を乱し、四諦無我人道を貶して以て小乗と為し、惑を治する正修を撥して以て小行と為す。四依八正はこれの為に壊敗し、三駕六舟はこれの為に否屯す。これを如来三阿僧祇難得の果を毀滅すと謂わずして可ならんや。夫の大乗経論及び古祖の大を以て小を貶するが如きは、大率これ空より假に出づるの真、無為の沈滞を撃破する一法門である。所以にその説は、大を以て小に通じ、後を以て前を惹く。乍ち視れば則ち小を毀斥するに似るが、而して体究すれば則ち小の実義を申べ、大小資成して、孱然として差無し。また彼の煩悩即菩提と説き、或いは妄想を除かず等と言うが如きは、これ頓教円教の智断で、全く怪しむ可き無し。例えば台円頓観の如く、円人初めて実相に縁じ、乃至苦集の断ず可き無く、滅道の証す可き無くして、頓に五住地を浄めると言う。而してその断惑に至れば則ち、十信初信に見

【五十七頁上段】
惑を除き、第七信に思惑を尽し、八九十信に塵沙を浄め、初住已上に無明を断つ等。若し能く中道知見増長すれば則ち、観心全く取捨を離ると雖も、三惑自ら除かれ、三諦転た明らかになる。妙行能く麤細を泯すと雖も、麤惑先ず脱し、細惑後に除く。衣を濯ぐ法の如し。これ乃ち円人断修の明鑑である。世に僻解する者有りて、往々円人惑を断ぜずの険阬に陥る。これ翅に方等経論に違背するのみならず、亦た已に天台賢首及び密乗三蔵等の所説に枘鑿している。知らざる可からず。

南山は択法眼を具して、世俗勝報及び三乗聖道は、咸な煩悩妄想を伏滅することより起こることを決了した。戒定慧を以て能対治と為し、煩悩陰賊を所対治と為す。戒定は煩悩を捉縛す、これ乃ち伏道である。慧は能く惑賊を殺す、これ乃ち断道である。煩悩伏滅すれば則ち、性具勝徳が漸次顕生する。学道の能事畢るのである。

問。理は固より応に爾るべし。未だ審らかならず、南山が煩悩に対治することを示す文は、何処に出在するか。答。南山は三部を製述し、毘尼を弘揚する元意は、全く煩悩を調伏することに在る。故に処処に本律増三の文を引いて云く、世尊何故に増戒学を制するや。三毒を調する故なりと。また業疏に薩婆多を引いて云く、三帰五戒乃至别脱は仏出でることによって、故にこの法を開立す。但だ輪王梵王は、世間法を説いて衆生を恵利す。故に十善四弘は劫初より便ち有れども、未だ能く世境を清昇超越すること能わず。法王出世は

【五十七頁下段】
世善の為にせず。要ず煩悩を断じて遠く界繫を出でんとす、云云と。

また業疏三の下に、広く妄心を浄治することを明かし、持世仏蔵を引いて云く、若し我倒を除く為にせずして戒を持つ者は、破戒人と名づくと。また四の上に説戒儀を明かして云く、慢憧を折伏し、至教を崇仰し、分ちて煩悩を傾けざる莫れ、云云と。凡そ三行二持の務は、煩悩を制伏することを以て要の旨と為すことは、諸文に見えて尋ぬ可し。また浄心誠観法は、苦口諄諄としてその旨を提示することが見える。問。律文鈔疏の証文は顕然である。大乗経論にもその説有りや。答。大乗経論にはその説甚だ多し。今且く三五を提出しよう。瑜伽戒本に云く、若し諸菩薩が菩薩浄戒律儀に安住して、是の如き見を起こし、是の如き論を立つ。菩薩は応に涅槃を欣楽すべからず。応に涅槃において厭背を生ずべし。諸煩悩及び随煩悩において、応に怖畏して断滅を求むべからず。応に一向に心に遠離を生ずべからず。諸菩薩は三無数劫、生死に流転して、大菩提を求むるを以てなり。若しこの説を作さば、これを有犯有所違越と名づく。これ染違犯である。何を以ての故に。諸声聞の如く、その涅槃において、欣楽親近し、諸煩悩及び随煩悩において、深心厭離するが如く、是の如く菩薩は、大涅槃において、欣楽親近し、諸煩悩及び随煩悩において、深心遠離すること、その倍は彼に過ぐること百千俱胝なり。諸声聞は唯だ一身の為に義利を証得して、正行を勤修するを以て、菩薩は普く一切有情の為に義利を証得して、正行を勤修するが故に。是故に菩薩は、当に勤めて集を修習すべし

英語訳

【Fifty-sixth Page Upper Section】
the Four Noble Truths wheel of personal selflessness. When this wheel turns, it crushes and destroys the prison barriers of [wrong] views and thought[-desires], departs from the dungeon of the three realms, and enters the realm of tranquility. This is called the three hundred yojanas. Having passed this place, the remaining two hundred yojanas are like traveling a broad highway - the great cart in the open field naturally appears. The reason why the Buddha-path transcends and surpasses the ninety-six paths lies precisely here. That heavenly beings show reverence and dragon spirits demonstrate respect also stems only from this.

Question: The Mahāyāna dharma teachings are extremely profound and vast. Compared to śrāvaka dharma, it is like [comparing] fireflies to the sun and moon. Why now do you only praise the Four Noble Truths path of personal selflessness and not speak of Mahāyāna? Answer: Did I not say before? The Four Noble Truths path of personal selflessness is the initial barrier for transforming from ordinary to sage. For those whose initial barrier has not yet opened, how can they leap over and discuss the second and third barriers? Moreover, to regard the Four Noble Truths and personal selflessness dharma as base and small is merely the view of seeing one spot of a leopard through a tube. Indeed, the Four Noble Truths and Twelve-Link Dependent Origination are still the most extremely profound and secret dharma gates. Even tenth-stage bodhisattvas cannot fathom their ultimate source. How much more so others? A sutra says: Ānanda addressed the Buddha saying that dependent origination is easy to see. The Buddha said: "The Twelve-Link Dependent Origination is extremely profound and bottomless, difficult to see and difficult to know. Do you wish to destroy my fruit that is subtle, wondrous, and difficult to attain through three asaṃkhyeya kalpas? Why do you joyfully speak such words? I should now cross over this profound and wondrous contemplation. You should follow me in contemplating the Buddha's realm." Up to: "Although śrāvakas and pratyekabuddhas can enter slightly, they do not reach its depths," and so forth. Another sutra speaks of "the boundless and extremely profound ocean of truths." One should know that truths and conditions are all the path of the bodhisattva's ten stages. The Two Vehicles only realize one

【Fifty-sixth Page Lower Section】
portion and perfect their own vehicles. Another sutra, in explaining those siddhi accomplishments of inconceivable benefits, often mentions excluding the realization of the Four Noble Truths. The difficulty of realizing the Four Noble Truths and Twelve-Link Dependent Origination is thus. If one realizes this path, then the great emptiness, consciousness-only, and the middle way's ultimate meaning - extremely profound secret treasuries - all manifest through this. Therefore, when the Buddha was in the age of true Dharma, he once explained the Four Noble Truths and established the Three Studies, enabling all those studying the path to follow and practice this path and surpass the first most difficult barrier. As for the rest, he kept it secret and did not speak of it. However, as the true and semblance [Dharma periods] shifted and the Dharma entered the final age, some relied on truth to construct falsehood, others lost proper sequence and confused truth, denigrating the Four Noble Truths path of personal selflessness as Hīnayāna, casting aside the correct cultivation that counters delusions as minor practices. The Four Reliances and Noble Eightfold Path were thereby corrupted and defeated; the three vehicles and six ferries were thereby obstructed and blocked. How can this not be called destroying the Tathāgata's fruit that is difficult to obtain in three asaṃkhyeya kalpas? As for Mahāyāna sutras and treatises and ancient patriarchs who use the great to denigrate the small - generally this represents the truth of emerging from emptiness into provisional existence, a dharma gate for striking and breaking the stagnation of unconditioned [absorption]. Therefore their explanations use the great to penetrate the small, use the later to attract the earlier. At first glance it seems to criticize and reject the small, but when thoroughly investigated, it expresses the true meaning of the small - great and small mutually support each other, clearly without difference. Also, like their speaking of "afflictions are bodhi" or saying "not eliminating false thoughts" and so forth - this is the wisdom and cutting-off of sudden teaching and perfect teaching, with nothing strange about it. For example, like Tiantai perfect sudden contemplation, saying that perfect persons initially condition on true characteristics, up to having no suffering and accumulation to cut off, no cessation and path to realize, while suddenly purifying the five dwelling-places. Yet when it comes to their cutting off delusions: the initial faith of the ten faiths eliminates view

【Fifty-seventh Page Upper Section】
delusions, the seventh faith exhausts thought delusions, the eighth, ninth, and tenth faiths purify dust-like [delusions], and from the initial stage upward cut off ignorance, etc. If one can increase middle-way knowledge and views, then although the contemplating mind completely transcends grasping and rejecting, the three delusions are naturally eliminated and the three truths become increasingly clear. Although wondrous practice can eliminate coarse and subtle [distinctions], coarse delusions are removed first and subtle delusions eliminated later, like the method of washing clothes. This is indeed the clear mirror of perfect persons' cutting-off and cultivation. There are those in the world with deviant understanding who often fall into the dangerous pit [of thinking] that perfect persons do not cut off delusions. This not only contradicts the Vaipulya sutras and treatises but also conflicts with the explanations of Tiantai, Xianshou, and the esoteric vehicle's Tripiṭaka masters. This must be known.

Nanshan possessed the eye of dharma discrimination and clearly understood that worldly excellent recompense and the noble paths of the three vehicles all arise from subduing and extinguishing afflictions and false thoughts. Taking precepts, concentration, and wisdom as what counters, and afflictive aggregates and thieves as what is countered. Precepts and concentration capture and bind afflictions - this is the path of subduing. Wisdom can kill the thieves of delusion - this is the path of cutting off. When afflictions are subdued and extinguished, the excellent virtues inherent in nature gradually manifest and arise. The capable work of studying the path is completed.

Question: Reason certainly should be thus. [But] I have not yet examined clearly - where do Nanshan's texts demonstrating the countering of afflictions appear? Answer: Nanshan's composition of the three works and his fundamental intention in propagating the vinaya lies entirely in taming and subduing afflictions. Therefore, everywhere he quotes texts from the fundamental vinaya and its supplements, saying: "Why did the World-Honored One establish the increased precept studies? To tame the three poisons." Also, the Karma Commentary quotes the Sarvāstivāda saying: "The three refuges, five precepts, up to individual liberation exist because the Buddha appeared, therefore establishing these dharmas. However, wheel-turning kings and brahma kings explain worldly dharmas to benefit sentient beings. Therefore, the ten wholesome [acts] and four vast [vows] have existed since the beginning of the kalpa, but cannot purely elevate and transcend worldly conditions. When the Dharma King appears in the world, it is

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not for worldly goodness. The essential point is to cut off afflictions and escape far from the bondage of the realms," and so forth.

Also, in the latter part of Karma Commentary volume three, extensively clarifying the purification and treatment of the false mind, he quotes the Dhāraṇīśvararāja and Buddha Treasury [sutras] saying: "If one holds precepts not for the purpose of eliminating the inversion of self, this person is called one who breaks precepts." Also, in the upper part of volume four, clarifying the precept recitation ritual, he says: "Do not fail to subdue arrogance and delusion, revere the supreme teachings, and partially topple afflictions," and so forth. Generally, the work of the three practices and two maintenance [systems] takes subduing afflictions as the essential point - this can be found by examining various texts. Also, the pure mind and sincere contemplation methods earnestly present this principle with bitter exhortation, as can be seen. Question: The proof texts of vinaya texts, commentaries, and sub-commentaries are evident. Do Mahāyāna sutras and treatises also have such explanations? Answer: Mahāyāna sutras and treatises have very many such explanations. Now let me present three to five examples. The Yogācāra Precept Text says: "If bodhisattvas, while dwelling securely in the bodhisattva pure precept discipline, give rise to such views and establish such arguments [saying]: 'Bodhisattvas should not delight in nirvana; they should generate aversion and rejection toward nirvana. Regarding all afflictions and secondary afflictions, they should not fear them or seek to cut them off and extinguish them. They should not single-mindedly generate detachment. This is because bodhisattvas, for three countless kalpas, transmigrate in birth and death seeking great bodhi.' If they make such statements, this is called 'having violations and transgressions.' This is defiled transgression. Why is this so? Just as śrāvakas delight in and draw near to their nirvana, and deeply mind-detach from all afflictions and secondary afflictions, so should bodhisattvas delight in and draw near to great nirvana, and deeply mind-detach from all afflictions and secondary afflictions - their [degree] surpasses the former by hundreds of thousands of koṭis. This is because śrāvakas diligently cultivate correct practices only to realize benefits for one body, while bodhisattvas diligently cultivate correct practices to universally realize benefits for all sentient beings. Therefore, bodhisattvas should diligently cultivate and gather