一　顕揚正法復古集二巻 - 翻刻

翻刻

【五十八頁上段】
無雜染心＿一。於＿二有漏事＿一。隨順而行。成＿中就勝＿二出阿羅漢＿一無
雜染法＿上。涅槃經二十一明＿二到不到義＿一。其旨相似。又同二
十一云。涅槃之體。非＿二本無今有＿一。乃至常住之法。有佛無
佛性相常住。以＿二諸衆生煩惱覆＿一故。不＿レ見＿二涅槃＿一。便謂爲＿レ
無。菩薩摩訶薩。以＿二戒定慧＿一勤＿二修其心＿一。斷＿二煩惱＿一已。便
得＿レ見＿レ之。云云。又二十七云。佛性者非＿二陰界入＿一。非＿二本無
今有＿一。乃至一切衆生。煩惱火滅則得＿二聞見＿一。又三十二云。
如來常說＿三諸法要義。有＿二 八聖道大涅槃＿一。而諸衆生。悉不＿レ
能＿レ得。此非＿二我咎＿一。亦非＿二聖道衆生等過＿一。當＿レ知悉是煩惱
過惡。以＿二是義＿一故。一切衆生不＿レ得＿二涅槃＿一。又三十五說＿二雜
血乳喻＿一。明＿下由＿レ斷＿二煩惱＿一佛性顯現＿上。又三十六云。佛言。凡
夫之色從＿二煩惱＿一生。是故智者。說＿二色是無常苦空無我＿一。如
來色者。遠＿二離煩惱＿一。是故說＿二常恆不變＿一。又三十七。廣明＿下
離＿二煩惱倒想＿一證＿中得涅槃＿上。涅槃終極誠說如＿レ是。如＿二華嚴
般若方等諸部。法華及秘密經等所說＿一。其旨全同。若有＿三
說言＿二大乘菩薩道。則不＿一＿レ須＿レ厭＿二背對＿三治諸煩惱及隨煩
惱＿一者。定是魔波旬說。非＿二佛正法＿一。惟無三昧經云。佛告＿二

【五十八頁下段】
阿難＿一。善男子求＿レ道。安禪先當＿レ斷＿レ念。人生＿二 人間＿一所＿二以不＿一＿レ
得＿レ道者。但坐＿二思想穢念多＿一故。一念來一念去。一日一宿
有＿二 八億四千萬念＿一。云云。又起信論云。問上說＿二法界一相
佛體無二＿一。何故不＿三唯念＿二眞如＿一。復假＿レ求＿二學諸善行＿一。答曰。
譬如＿乙大摩尼寶體性明凈。而有＿二鑛穢之垢＿一。若人雖＿レ念＿二寶
性＿一。不＿下以＿二方便＿一種種磨治＿上。終無＿甲＿レ得＿レ淨。如＿レ是衆生眞如之
法。體性空淨。而有＿二無量煩惱垢染＿一。雖＿レ念＿二眞如＿一。不＿下以＿二
方便＿一種種熏修＿上。亦無＿レ得＿レ淨。以＿三垢無量無邊徧＿二 一切法＿一故。
修＿二 一切善行＿一。以爲＿二對治＿一。若人修＿二行一切善法＿一。自然歸＿二順
眞如法＿一故《割書：文》智論攝論佛性論寶性論法界無差別論等。
廣說＿二是趣＿一。不＿レ遑＿二縷出＿一。而今此門所＿レ明南山祖意。全符＿二契
於一切三藏及大乘經論＿一。豈可＿レ不＿二依憑＿一乎哉。
　近世盛有＿二圓頓堕。秘密墮。向上墮。他力墮之輩＿一。妄執＿二
　煩惱不障道之見＿一。甘戻＿二乎佛祖之意＿一也。悲夫。
三示＿三事戒講解。動妨＿二道業＿一。以勸＿二正修＿一者。夫出家入道
者。其難＿レ離而能離焉。其難＿レ作而能作焉。非＿二是爲＿一＿レ求＿二名
利恭敬＿一。非＿二是爲＿一＿レ得＿二 人天之果＿一。只要＿下出＿二離三界苦蘊集＿一。

【五十九頁上段】
成＿中就三乘之聖道＿上而已。然修道之要。乃有＿二 二種＿一。一者方
便。二者正道。方便有＿レ 二。謂遠近也。所謂遠方便者。謂
持戒護根成＿二就世俗正行＿一則。愛品諸惑漸損＿二勢力＿一。聞思
二慧信＿二解諦理＿一。成＿二就世俗正見＿一則。見品諸惑漸減＿二功能＿一
是也。所謂近方便則。謂五停心等定心現前則。能制＿二伏
愛品諸惑＿一。修所成慧現前則。能制＿二見品諸惑＿一是也。所謂
正道亦有＿二 二種＿一。一見諦道。二修習道。見諦道起則。頓斷＿二
見惑八十八使＿一。修習道起則。漸斷＿二思惑十煩惱＿一。見愛斯
盡。所作已辨。五分法身於＿レ是證得。三乘勝法於＿レ此出生。
沙門之正修但是而已。南山事鈔沙彌篇之初。分＿二別三科＿一。
揀＿二修眞僞＿一。何等爲＿レ 三。一凡罪行。云云。二梵福行。云云
三聖道行。此中有＿レ 三。 一性空。二乘道。二相空。是小菩薩
慧。三觀中。是大菩薩道。於＿二 三行中＿一。其凡罪行。是僞善
而修道之怨。生汚＿二道門＿一。死趣＿二 三途＿一。其梵福行者。持戒修
定等。是修道之助。是爲＿二方便＿一則。能引＿二聖道＿一。最可＿レ尚矣。
執取焉則。忽爲＿二障礙＿一。斯可＿レ捨矣。其聖道行。乃沙門之正
所學。然此三聖道行有＿二橫竪義＿一。竪則三行漸次生起。機

【五十九頁下段】
則一時投＿二之三機＿一。至＿レ 下當＿レ知。然則出家之流沙彌之始。
染＿二指於戒定＿一。於＿二 三藏或大乘＿一。成＿二就聞慧＿一。是出家學道之
第一關也。持戒護根。如＿レ守＿二油鉢＿一。禪坐思惟。心扉漸開。
成＿二就思慧＿一。於＿レ諦離＿二疑惑＿一。是出家學道之第二關也。諸
根寂靜。任運離＿レ過。三昧現前。成＿二就修慧＿一。是出家學道
之第三關也。此三重關透得焉則。方能引＿二發無漏智明＿一。是
爲＿二沙門次第正修＿一。所以佛在世正法之間。雖＿レ立＿二慧解＿一。只
領＿二知陰入界四諦因果等之綱紀＿一而已。不＿レ逐＿二逐乎講論
文字之間＿一。雖＿レ修＿二戒儀＿一。一提＿二持止作之要領＿一。而不＿レ拘＿二焉
瑣行細儀＿一。日夕跏坐。獨處＿二空閑＿一。修＿二 四念處＿一。以爲＿二恆務＿一。
然五五百歲之後。正法陵夷。生＿二大過不及之二僻＿一。蠱＿二損
正法＿一。大過則所學躐＿レ等。生＿二增上慢＿一。將＿レ己同＿レ聖。慢＿二蔑斷
修＿一。不及者則。膠＿二柱初習＿一。無＿二進步分＿一。縱有＿二解行＿一。率墮＿二流
俗＿一。南山深鑒＿二學道之始末＿一。細醫＿二 二種之僻謬＿一。欲＿レ使＿二學人
向＿二 中正道＿一。即次下二科。質＿二大過之弊＿一。今此一科。質＿二不
及之失＿一也。　問。南山何文有＿二此辨＿一耶。　答。鈔疏之意趣
全在＿二於此＿一。胡爲覓＿二 一文一句＿一乎。今且提＿二舉一兩明文＿一。事

現代語訳

【五十八頁上段】
無雑染心で、有漏の事において随順して行い、阿羅漢の無雑染法に勝り出でることを成就する。涅槃経二十一巻に到不到の義を明かすのも、その旨は相似している。また同二十一巻に云く、涅槃の体は、本無今有ではない。乃至常住の法は、仏有り無仏なれど性相は常住である。諸衆生の煩悩に覆われる故に、涅槃を見ることができず、便ち無と謂う。菩薩摩訶薩は、戒定慧を以てその心を勤修し、煩悩を断じ已れば、便ちこれを見ることを得る、云云と。また二十七巻に云く、仏性は陰界入ではなく、本無今有ではない。乃至一切衆生は、煩悩の火が滅すれば則ち聞見することを得ると。また三十二巻に云く、如来は常に諸法の要義を説く。八聖道大涅槃が有るのに、諸衆生は悉く得ることができない。これは我が咎ではなく、また聖道衆生等の過でもない。当に知るべし、悉くこれ煩悩の過悪なり。この義を以ての故に、一切衆生は涅槃を得ないと。また三十五巻に雑血乳の喩を説き、煩悩を断ずることによって仏性が顕現することを明かす。また三十六巻に云く、仏言く、凡夫の色は煩悩より生ず。是故に智者は、色は無常苦空無我なりと説く。如来の色は、煩悩を遠離す。是故に常恒不変と説くと。また三十七巻には、煩悩倒想を離れて涅槃を証得することを広く明かす。涅槃の終極誠説は是の如し。華厳・般若・方等諸部、法華及び秘密経等の所説の如く、その旨は全く同じである。若し大乗菩薩道と説いて、則ち諸煩悩及び随煩悩を厭背対治する須がないと言う者あらば、定めて是れ魔波旬の説で、仏正法ではない。惟無三昧経に云く、仏が

【五十八頁下段】
阿難に告げて云く、善男子が道を求め、安禅するには先ず当に念を断ずべし。人が人間に生まれて道を得ない所以は、但だ思想穢念が多いことに坐する故である。一念来たり一念去り、一日一宿に八億四千万念有りと、云云。また起信論に云く、問うて上に法界一相仏体無二と説くが、何故に唯だ真如を念ぜずして、復た諸善行を学ぶことを求めるのか。答えて曰く、譬えば大摩尼宝の体性明浄なるも、鉱穢の垢有るが如し。若し人宝性を念うと雖も、方便を以て種種に磨治せずんば、終に浄を得ること無し。是の如く衆生真如の法は、体性空浄なるも、無量煩悩垢染有り。真如を念うと雖も、方便を以て種種に熏修せずんば、また浄を得ること無し。垢が無量無辺にして一切法に遍する故に、一切善行を修して、以て対治と為す。若し人一切善法を修行せば、自然に真如法に帰順する故なりと。智論・摂論・仏性論・宝性論・法界無差別論等に、広くこの趣を説くが、縷々出すに遑あらず。而して今この門に明かす所の南山祖意は、全く一切三蔵及び大乗経論に符契す。豈に依憑せざる可けんや。

近世盛んに円頓堕・秘密堕・向上堕・他力堕の輩有りて、妄りに煩悩道を障えずの見を執し、甘んじて仏祖の意に戻るなり。悲しいかな。

三に事戒講解は動もすれば道業を妨ぐることを示して、正修を勧める者。夫れ出家入道する者は、その離れ難きを能く離れ、その作し難きを能く作す。これ名利恭敬を求めんが為にするにあらず。これ人天の果を得んが為にするにあらず。只だ三界苦蘊集を出離し、

【五十九頁上段】
三乗の聖道を成就せんと要するのみ。然るに修道の要には、乃ち二種有り。一者方便、二者正道。方便に二有り。謂く遠近なり。所謂遠方便とは、謂く持戒護根して世俗正行を成就すれば則ち、愛品諸惑は漸く勢力を損ず。聞思二慧にて諦理を信解し、世俗正見を成就すれば則ち、見品諸惑は漸く功能を減ずることなり。所謂近方便とは則ち、謂く五停心等定心現前すれば則ち、能く愛品諸惑を制伏す。修所成慧現前すれば則ち、能く見品諸惑を制することなり。所謂正道にも亦た二種有り。一見諦道、二修習道。見諦道起これば則ち、見惑八十八使を頓断す。修習道起これば則ち、思惑十煩悩を漸断す。見愛斯く尽きて、所作已に辨ず。五分法身これに於いて証得し、三乗勝法これより出生す。沙門の正修は但だ是れのみ。南山事鈔沙弥篇の初に、三科を分別し、修の真偽を揀ぶ。何等を三と為すや。一凡罪行、云云。二梵福行、云云。三聖道行。此中に三有り。一性空、二乗道。二相空、是れ小菩薩慧。三観中、是れ大菩薩道。三行の中において、その凡罪行は、是れ偽善にして修道の怨なり。生きては道門を汚し、死しては三途に趣く。その梵福行は、持戒修定等、是れ修道の助なり。是れを方便と為せば則ち、能く聖道を引く。最も尚ぶ可し。執取せば焉んぞ忽ち障礙と為る。斯れ捨つ可し。その聖道行は、乃ち沙門の正に学ぶ所なり。然るにこの三聖道行に横竪の義有り。竪は則ち三行漸次に生起し、機

【五十九頁下段】
は則ち一時に之を三機に投ず。至って当に知るべし。然らば則ち出家の流沙弥の始めに、戒定に指を染め、三蔵或いは大乗において、聞慧を成就す。是れ出家学道の第一関なり。持戒護根して、油鉢を守るが如く、禅坐思惟して、心扉漸く開き、思慧を成就し、諦において疑惑を離る。是れ出家学道の第二関なり。諸根寂静にして、任運に過を離れ、三昧現前して、修慧を成就す。是れ出家学道の第三関なり。この三重関を透得すれば則ち、方に能く無漏智明を引発す。是れを沙門次第正修と為す。所以に仏在世正法の間には、慧解を立つと雖も、只だ陰入界四諦因果等の綱紀を領知するのみ。逐々乎として講論文字の間を逐わず。戒儀を修すと雖も、一たび止作の要領を提持して、瑣行細儀に拘わらず。日夕跏坐し、独り空閑に処して、四念処を修して、以て恒務と為す。然るに五五百歳の後、正法陵夷して、大過不及の二僻を生じ、正法を蠱損す。大過は則ち所学躐等して、増上慢を生じ、己を将て聖に同じ、断修を慢蔑す。不及の者は則ち、初習に膠柱して、進歩の分無く、縦い解行有りとも、率ね流俗に堕す。南山深く学道の始末を鑒み、二種の僻謬を細かく医し、学人をして中正道に向かしめんと欲す。即ち次下の二科は、大過の弊を質し、今この一科は、不及の失を質するなり。

問。南山の何の文にこの弁有りや。答。鈔疏の意趣は全くここに在り。胡為んぞ一文一句を覓めんや。今且く一両の明文を提挙せん。事

英語訳

【Fifty-eighth Page Upper Section】
an undefiled mind, acting in accordance with conditioned phenomena and accomplishing the undefiled dharma that surpasses the arhats. The Nirvana Sutra volume 21 clarifies the meaning of "reaching and not reaching" - its purport is similar. Also, the same volume 21 says: "The essence of nirvana is not originally non-existent and now existent. Up to the eternally abiding dharma - whether buddhas exist or not, the nature and characteristics abide eternally. Because all sentient beings are covered by afflictions, they cannot see nirvana and consider it to be non-existent. Bodhisattva-mahāsattvas diligently cultivate their minds through precepts, concentration, and wisdom, and having cut off afflictions, they are able to see it," and so forth. Also volume 27 says: "Buddha-nature is not the aggregates, sense-fields, and sense-bases, not originally non-existent and now existent. Up to all sentient beings - when the fire of afflictions is extinguished, they are able to hear and see." Also volume 32 says: "The Tathāgata constantly explains the essential meaning of all dharmas. Though the Noble Eightfold Path and great nirvana exist, all sentient beings cannot attain them. This is not my fault, nor is it the fault of the noble path or sentient beings. One should know that this is entirely due to the evil of afflictions. For this reason, all sentient beings do not attain nirvana." Also volume 35 explains the analogy of mixed blood and milk, clarifying how Buddha-nature manifests through cutting off afflictions. Also volume 36 says: "The Buddha said: The form of ordinary beings arises from afflictions. Therefore the wise explain that form is impermanent, suffering, empty, and without self. The Tathāgata's form is far removed from afflictions. Therefore it is explained as eternal, permanent, and unchanging." Also volume 37 extensively clarifies realizing nirvana by abandoning afflictions and inverted thoughts. The ultimate sincere teachings of the Nirvana [Sutra] are thus. Like the explanations in the Avatamsaka, Prajñāpāramitā, Vaipulya sections, Lotus, and esoteric sutras, their purport is entirely the same. If there are those who speak of the Mahāyāna bodhisattva path yet say there is no need to reject and counter all afflictions and secondary afflictions, they are definitely speaking the words of Māra Pāpīyas, not the Buddha's true Dharma. The Weimu Samādhi Sutra says: "The Buddha told

【Fifty-eighth Page Lower Section】
Ānanda: When good men seek the path and practice peaceful meditation, they should first cut off thoughts. The reason people born in the human realm do not attain the path is simply that they have many defiled thoughts and ideas. One thought comes, one thought goes - in one day and night there are 840 million thoughts," and so forth. Also, the Awakening of Faith Treatise says: "Question: Above you explained that the dharma-realm has one characteristic and the Buddha's essence is without duality. Why not just contemplate true-suchness alone? Why additionally seek to learn various good practices? Answer: For example, though a great maṇi jewel has a bright and pure essential nature, it has the defilement of ore impurities. If a person, though contemplating the jewel's nature, does not use various skillful means to polish and refine it, they will never achieve purity. Similarly, the true-suchness dharma of sentient beings has an empty and pure essential nature, yet has immeasurable afflictive defilements. Though one contemplates true-suchness, without using various skillful means for cultivation and refinement, one also cannot achieve purity. Because defilements are immeasurable and boundless, pervading all dharmas, one cultivates all good practices as countermeasures. If a person practices all good dharmas, they naturally accord with the true-suchness dharma." The Mahāprajñāpāramitā Treatise, Compendium Treatise, Buddha-nature Treatise, Ratnagotra Treatise, Dharmadhātu-aviśeṣa Treatise, and others extensively explain this principle - there is no leisure to present them in detail. The patriarchal intention of Nanshan clarified in this section completely accords with all the Tripiṭaka and Mahāyāna sutras and treatises. How can one not rely on this?

In recent times there are many of the "perfect-sudden fallen," "esoteric fallen," "transcendent fallen," and "other-power fallen" types who falsely grasp the view that "afflictions do not obstruct the path," willingly going against the buddhas' and patriarchs' intention. How sad!

Third, demonstrating how scholarly lectures on precepts often hinder spiritual practice to encourage correct cultivation: Those who leave home and enter the path can abandon what is difficult to abandon and accomplish what is difficult to accomplish. This is not for seeking fame, profit, or reverence. This is not for obtaining the fruits of human and divine [realms]. They simply want to escape the suffering aggregates and accumulation of the three realms and

【Fifty-ninth Page Upper Section】
accomplish the noble path of the three vehicles. However, the essentials of cultivating the path have two types: first, skillful means; second, the correct path. Skillful means has two [types] - namely, distant and near. The so-called distant skillful means refers to: when one maintains precepts and guards the sense faculties to accomplish worldly correct conduct, the various delusions of the craving category gradually lose their power; when through the two wisdoms of hearing and contemplation one faithfully understands the truth of the noble truths and accomplishes worldly correct view, the various delusions of the view category gradually decrease in function. The so-called near skillful means refers to: when concentrated mind such as the five stopping meditations manifests, one can subdue the various delusions of the craving category; when the wisdom accomplished through cultivation manifests, one can subdue the various delusions of the view category. The so-called correct path also has two types: first, the path of seeing truth; second, the path of cultivation. When the path of seeing truth arises, it suddenly cuts off the eighty-eight mental factors of view delusions. When the path of cultivation arises, it gradually cuts off the ten afflictions of thought delusions. When view [delusions] and craving are thus exhausted, what needs to be done is completed. The five-part dharma body is realized here, and the excellent dharmas of the three vehicles are born from this. The śramaṇa's correct cultivation is simply this. At the beginning of the novice section in Nanshan's Vinaya Commentary, he distinguishes three categories to discriminate between true and false cultivation. What are the three? First, ordinary sinful conduct, and so forth. Second, brahma merit conduct, and so forth. Third, noble path conduct. Within this there are three: first, nature-emptiness of the two-vehicle path; second, characteristic-emptiness, which is lesser bodhisattva wisdom; third, middle contemplation, which is the great bodhisattva path. Among the three conducts, ordinary sinful conduct is false goodness and an enemy of cultivating the path - in life it defiles the path gate, in death it leads to the three evil destinies. Brahma merit conduct - maintaining precepts, cultivating concentration, etc. - assists in cultivating the path. When made into skillful means, it can lead to the noble path - this is most admirable. If one grasps and clings to it, it suddenly becomes an obstruction - this should be abandoned. Noble path conduct is precisely what śramaṇas should study. However, these three noble path conducts have horizontal and vertical meanings. Vertically, the three conducts arise gradually; horizontally,

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one simultaneously applies them to three [types of] spiritual capacity. This should be understood when the time comes. Therefore, when those of the monastic stream begin as novices, they dip their fingers into precepts and concentration, and in the Tripiṭaka or Mahāyāna accomplish the wisdom of hearing. This is the first barrier of monastic study of the path. Maintaining precepts and guarding the sense faculties like guarding an oil bowl, sitting in meditation and contemplation with the mind's doors gradually opening, accomplishing the wisdom of contemplation and abandoning doubts about the truths - this is the second barrier of monastic study of the path. With all sense faculties tranquil, naturally abandoning transgressions, samādhi manifesting and accomplishing the wisdom of cultivation - this is the third barrier of monastic study of the path. If one penetrates these three barriers, then one can first induce and manifest undefiled wisdom and illumination. This is the sequential correct cultivation of śramaṇas. Therefore, during the Buddha's lifetime in the age of true Dharma, though they established wisdom understanding, they only grasped the essential principles of aggregates, sense-fields, sense-bases, four noble truths, cause and effect, etc. They did not pursue scholarly discussions of texts and letters. Though they cultivated precept rituals, they once grasped the essential points of restraint and performance without being confined to trivial practices and detailed ceremonies. Morning and evening they sat cross-legged, dwelling alone in quiet places, cultivating the four foundations of mindfulness as their constant practice. However, after the fifth five-hundred-year period, the true Dharma declined and gave rise to two deviations of excess and deficiency, corrupting and damaging the true Dharma. Excess means one's studies exceed proper stages, generating arrogance, considering oneself equal to sages, and showing contempt for cutting-off and cultivation. Those with deficiency rigidly stick to initial studies without any progress; even if they have understanding and practice, they generally fall into worldliness. Nanshan deeply observed the beginning and end of studying the path, carefully treating the two types of deviation and error, wanting students to turn toward the middle correct path. The next two categories address the problems of excess; this present category addresses the failures of deficiency.

Question: In what text of Nanshan is this analysis found? Answer: The purport of the commentaries and sub-commentaries lies entirely here. Why seek one particular text or phrase? Now let me present one or two clear passages. The matter