一　顕揚正法復古集二巻 - 翻刻

翻刻

【六十頁上段】
鈔下四之一云。所謂誦持未＿二必須＿一＿レ多。道貴＿レ得＿レ要。而神用
無準。互有＿二强弱＿一。有人聞誦極多。於＿レ義不＿レ了。此則入＿レ道
遲鈍故。涅槃云。寧以＿二少聞＿一多解＿二義味＿一。佛法貴＿二如說行＿一。
不＿レ貴＿二多讀多誦＿一。既知＿レ如＿レ是。依＿二古德所＿一＿レ示云。誦＿二勝鬘
一卷＿一。攝＿二 一切佛法根本＿一盡《割書：如来藏一巻亦｜同趣得便誦》戒本一卷。攝＿二 一
切止持行＿一盡。羯磨一卷。攝＿二 一切作持法＿一盡。由＿下道有＿二根
本＿一。行別＿中止作＿上也。誦＿二此三卷＿一。統＿二攝佛法綱要＿一。諸餘大部
經藏必須＿二博讀＿一。有＿二廣見之長＿一。亦匡＿二輔心行＿一。助＿二於道業＿一。
得＿レ無＿二罷散＿一。乃至已外長時坐禪。問＿レ義請＿レ解求＿レ異等。若多
開多義則。非＿二此所＿一＿レ論則。生而知＿レ之者上矣。三千云。沙
門業者。誦經坐禪勸化衆事。若不＿レ行者。徒生徒死。乃至
佛藏五夏已前。依＿レ 人受＿二學律藏＿一。五夏已後具知應＿レ學＿二無
我人法＿一。云云。又鈔沙彌篇。及業疏二之下。廣列＿二 三行＿一。
明＿レ多聞戒定竝是助道。執則却爲＿二金鏁＿一。唯有＿下觀＿二 四諦無
我＿一慧＿上。是出家之正業＿二可＿レ尋。又淨心誠觀中。諄諄乎提誨
是旨＿一可＿レ見。
　李唐之世。既有＿二講論義學之弊＿一。而其執相持律之弊者

【六十頁下段】
　未＿二多有＿一＿レ之。趙宋已後。二般之弊風交起。未審南山預
　察＿二將來之弊＿一。而垂＿二此誠觀＿一也乎
四明＿二漸入秘藏。是迦文一化之正軌＿一。以誠＿二學躇＿一＿レ階者。凡
一切衆生界。具＿二足流轉還滅之二義＿一。而流轉生起必有＿二
次第＿一。如＿二結＿レ 中之譬＿一。謂由＿二心外取＿一＿レ境。而法執分別。由＿二法
執＿一故。生＿二起我執＿一。由＿二我執＿一故。分段生死三道輪環。所以
出障還滅。亦自次第。先斷＿二我執＿一。後斷＿二法執＿一。猶如＿レ解＿レ結。
此法爾之理趣也。譬如＿下 一顆明珠三重封裹。先以＿二絹帛＿一
裏。次以＿二木匣＿一收。後以＿二鐵函＿一納＿レ之。開焉則必先開＿二鐵函＿一。
次木匣。次絹帛。如＿レ是次第。開已珠體方現＿上也。三藏敎
是對＿二治我執煩惱障＿一。令＿レ離＿二分段三界妄縛＿一之敎。而猶＿レ
開＿二鐵凾＿一也。二空唯識法門。乃對＿二治二執二障麤分＿二之敎
而猶＿レ開＿二木匣＿一也。如來藏緣起之敎法。乃淨＿二治二執二障
細分＿一之秘密藏。而猶＿レ開＿二絹帛＿一也。凡菩薩有＿二 二類＿一。一者
直往。二者回心。所謂直往者。直從＿二 二空唯識中道＿一修入
焉。所謂回心者。初依＿二 人空敎＿一入＿二見道＿一。乃至得＿二無學果＿一已
後迴＿二轉於大乘＿一。然閻浮提濁世衆生。見愛厚重。猶如＿二鐵

【六十一頁上段】
函＿一。所以不＿レ宜＿三直修＿二學大乘道＿一。故先於＿二聲聞法敎＿一。得＿二 人空
智＿一。入＿二無爲界＿一已後。趣＿二入於大乘上上證＿一。是爲＿二閻浮一化
之正軌＿一＿レ。是故回心菩薩修證如＿二 上述＿一。雖＿二直往機＿一。其方便
修。必應＿下同＿二於聲聞三學＿一。以＿レ損＿二伏現行煩惱＿一而發＿中其軫＿上
也。若心地未＿レ浮。妄學＿二大乘深法＿一。諸佛不＿二歡喜＿一。七日嬰
兒叵消＿二 上饍＿一。積世鄙夫豈乘＿二寶輦＿一。十輪經云。善男子。若
諸衆生。於＿二聲聞緣覺乘法＿一。未＿下作＿二劬修＿一。正勤修學＿上。如＿レ是
衆生。根機下劣。精進微少。若有＿三爲說＿二微妙甚深大乘正
法＿一。說聽二人俱獲＿二大罪＿一。乃至如＿レ是衆生所有過失。皆由＿下
未＿レ學＿二聲聞獨覺乘法＿一。先入＿中大乘＿上。大般若遍學品云。善現
若不＿レ遍＿二學聲聞乘獨覺乘法＿一。不＿レ能＿レ得＿二菩薩見道＿一。佛藏經
云。不＿下先學＿二小乘＿一。後學＿中大乘＿上。非＿二佛弟子＿一。又涅槃經前分數
多譬喩。竝示＿二漸入大乘之旨＿一。法華迹門及大日經中。三劫。
六無畏。十住心。五乘三昧道。亦彰＿下學行有＿二次序＿一之條理＿上。
又智論瑜伽論入大乘論寶性論遺敎經論等。亦皆顯＿二此
旨＿一。云云。然後世有＿下僻＿二執大乘＿一者＿上。妄誇＿二高妙＿一。貶＿二斥權小＿一。
此不＿二止自行成＿一＿レ失。亦將壞＿二敗閻浮一化之正軌＿一。豈可＿レ不＿レ

【六十一頁下段】
痛哉。南山深究＿二敎乘之淵府＿一。細鑒＿二修證之階漸＿一。淳淳乎
示＿二入法之正軌＿一。搰搰焉誡＿二所學之躇＿一＿レ階。以將＿レ興＿二復古風
於澆末之世＿一。其功莫大焉哉。
　南山鈔疏之中。頻見＿二此旨＿一。不＿レ遑＿二詳出＿一。淨心誡觀中。別
　立＿二 一門＿一。分明開＿二示學行次第＿一可＿レ尋。
五明＿三 四十二賢聖。乃空宗眞理。心地智印。十信成就趣＿二
入是道＿一。以懲＿二早計＿一者。凡三乘進趣皆有＿二位次＿一。是乃法爾
之理趣也。聲聞乘位。或分爲＿レ 二。謂賢位聖位。或分爲＿レ 五
謂資糧位。加行位。通達位。修習位。究竟位。或分爲＿二 七
賢七聖＿一。或判爲＿二廿七賢聖＿一。獨覺乘中位無＿二許多＿一。大乘法
中建＿二立四十二位＿一。更加＿二 十信＿一則成＿二 五十二位＿一。二位五位
七住十二住等。開合如＿二瑜伽論等明＿一也。華嚴經瓔珞經仁
王經。智論瑜伽論等。廣說＿二菩薩賢聖位階＿一。以＿レ性從＿レ相。
則諸位歷然。以＿レ相從＿レ性。則諸位融即。宿種未＿レ熟者。則
必假＿二漸修＿一。四十二位猶＿レ登＿二重樓＿一。宿善成熟者。則頓悟超
入。不＿三必從＿二次第階級＿一。是故偏執＿二行布＿一。而不＿レ說＿二融即＿一者
非＿二是菩薩道＿一。偏執＿二融即＿一。而蔑＿二如行布＿一者。亦非＿二菩薩道＿一。

現代語訳

【六十頁上段】
鈔下巻四の一に云う。いわゆる誦持は必ずしも多くする必要はない。道は要を得ることを貴ぶ。しかし神用には定まりがなく、互いに強弱がある。ある人は聞誦を極めて多くするが、義については了解しない。これは道に入ることが遅鈍だからである。故に涅槃経に云う、「寧ろ少聞を以て義味を多く解するべし。仏法は説の如く行うことを貴び、多読多誦を貴ばない」と。既にこの如くであることを知り、古徳の示す所に依って云う、「勝鬘一巻を誦すれば、一切仏法の根本を攝し尽くす」《割書：如来蔵一巻も同趣であり、便宜に応じて誦せよ》「戒本一巻を誦すれば、一切の止持行を攝し尽くす。羯磨一巻を誦すれば、一切の作持法を攝し尽くす。道には根本があり、行は止作に別れるからである」と。この三巻を誦すれば、仏法の綱要を統攝する。その他の大部経蔵は必ず博読する必要があり、広見の長所があり、また心行を匡輔し、道業を助ける。怠散することなく、乃至その外に長時間坐禅し、義を問い解を請い異を求める等。もし多く開き多くの義を説くならば、これは論ずる所ではない。生まれながらにして知る者が上である。三千威儀に云う、「沙門の業とは、誦経・坐禅・勧化の衆事である。もし行わなければ、徒に生じ徒に死ぬ」と。乃至仏蔵経に「五夏已前は人に依って律蔵を受学し、五夏已後は具に知って無我人法を学ぶべきである」と云々。また鈔の沙弥篇及び業疏二の下に、広く三行を列挙し、多聞戒定は並びに助道であることを明かす。執すれば却って金鎖となる。唯だ四諦無我を観ずる慧のみが、出家の正業である。これは尋ぬべきである。また浄心誠観中に、諄諄乎としてこの旨を提誨することが見られる。

李唐の世には、既に講論義学の弊があったが、その執相持律の弊は

【六十頁下段】
まだ多くはなかった。趙宋已後、二般の弊風が交起した。南山が将来の弊を予察して、この誠観を垂れたのであろうか、審らかでない。

四に漸入秘蔵は釈迦文一化の正軌であることを明かして、学の躇階を誠める者。凡そ一切衆生界は、流転還滅の二義を具足するが、流転生起には必ず次第がある。結中の譬えの如く、心外取境によって法執分別し、法執故に我執を生起し、我執故に分段生死三道が輪環する。所以に出障還滅も、また自ずから次第がある。先ず我執を断じ、後に法執を断ず。結を解くが如し。これ法爾の理趣である。譬えば一顆の明珠を三重に封裹するが如し。先ず絹帛を以て裏し、次に木匣で収め、後に鉄函に納める。開く時は必ず先ず鉄函を開き、次に木匣、次に絹帛。このように次第して、開き已って珠体がやっと現れる。三蔵教は我執煩悩障を対治し、分段三界の妄縛を離れしめる教であり、鉄函を開くが如し。二空唯識法門は、二執二障の粗分を対治する教であり、木匣を開くが如し。如来蔵縁起の教法は、二執二障の細分を浄治する秘密蔵であり、絹帛を開くが如し。凡そ菩薩には二類がある。一者直往、二者回心。いわゆる直往者は、直ちに二空唯識中道より修入する。いわゆる回心者は、初めに人空教に依って見道に入り、乃至無学果を得た已後に大乗に迴転する。然るに閻浮提濁世の衆生は、見愛厚重にして、鉄の如く

【六十一頁上段】
函の如し。所以に直ちに大乗道を修学するに宜しくない。故に先ず声聞法教において、人空智を得て、無為界に入った已後に、大乗上上証に趣入する。これを閻浮一化の正軌とする。是故に回心菩薩の修証は上述の如し。直往機と雖も、その方便修は必ず声聞三学に同じて、現行煩悩を損伏してその軫を発すべきである。若し心地未だ浄からずして、妄りに大乗深法を学べば、諸仏は歓喜せず。七日の嬰児は上饌を消化し難く、積世の鄙夫が豈に宝輦に乗らんや。十輪経に云う、「善男子、若し諸衆生が、声聞縁覚乗法において、未だ劬修し、正勤修学を作さざれば、かくの如き衆生は、根機下劣、精進微少である。若し微妙甚深大乗正法を説く者あらば、説聞二人俱に大罪を獲る」と。乃至「かくの如き衆生の所有の過失は、皆声聞独覚乗法を学ばずして、先ず大乗に入るに由る」と。大般若遍学品に云う、「善現、若し声聞乗独覚乗法を遍学せざれば、菩薩見道を得ること能わず」と。仏蔵経に云う、「先ず小乗を学び、後に大乗を学ばずんば、仏弟子に非ず」と。また涅槃経前分の数多の譬喩は、並びに漸入大乗の旨を示す。法華迹門及び大日経中の三劫・六無畏・十住心・五乗三昧道も、また学行に次序ある条理を彰す。また智論・瑜伽論・入大乗論・宝性論・遺教経論等も、また皆この旨を顕す、云々。然るに後世に大乗を僻執する者あり、妄りに高妙を誇り、権小を貶斥する。これ自行を成失するに止まらず、また閻浮一化の正軌を壊敗せんとす。豈に痛まざる可けんや。

【六十一頁下段】
南山は教乗の淵府を深究し、修証の階漸を細鑒し、淳淳乎として入法の正軌を示し、搰搰焉として所学の躇階を誡め、以て澆末の世に復古の風を興さんとす。その功は莫大である哉。

南山鈔疏の中に、頻りにこの旨を見るが、詳出するに遑あらず。浄心誡観中に、別に一門を立て、分明に学行次第を開示すること、尋ぬべし。

五に四十二賢聖は空宗真理、心地智印であり、十信成就してこの道に趣入することを明かして、早計を懲らしめる者。凡そ三乗進趣には皆位次がある。これ乃ち法爾の理趣である。声聞乗位は、或いは二に分けて、謂く賢位聖位とし、或いは五に分けて、謂く資糧位・加行位・通達位・修習位・究竟位とし、或いは七賢七聖に分け、或いは二十七賢聖と判ずる。独覚乗中の位は許多無し。大乗法中には四十二位を建立し、更に十信を加えれば五十二位と成る。二位五位七住十二住等、開合は瑜伽論等の明かす如し。華厳経・瓔珞経・仁王経・智論・瑜伽論等は、広く菩薩賢聖位階を説く。性に従い相に従えば、則ち諸位は歴然たり。相に従い性に従えば、則ち諸位は融即す。宿種未だ熟せざる者は、則ち必ず漸修を假り、四十二位は重楼に登るが猶し。宿善成熟の者は、則ち頓悟超入し、必ずしも次第階級に従わず。是故に偏えに行布を執して、融即を説かざる者は菩薩道に非ず。偏えに融即を執して、行布を蔑如する者も、また菩薩道に非ず。

英語訳

【Sixtieth Page Upper Section】
The Commentary, volume 4-1, says: "So-called recitation and memorization need not necessarily be extensive. The path values obtaining the essential, yet spiritual function has no fixed standard and varies in strength. Some people recite extremely much but do not understand the meaning. This is because they are slow and dull in entering the path. Therefore the Nirvana Sutra says: 'Better to understand much of the essential meaning through little hearing. The Buddha-dharma values practicing according to what is taught, not valuing much reading and recitation.'" Knowing it is thus, following what the ancient worthies indicated: "Reciting the one volume of the Śrīmālā encompasses all the fundamentals of Buddha-dharma" 《marginal note: The one volume of Tathāgatagarbha has the same purport - recite according to convenience》. "Reciting one volume of the precept text encompasses all restraint practices. Reciting one volume of the Karma text encompasses all performance dharmas. Because the path has fundamentals and practices are divided into restraint and performance." Reciting these three volumes comprehensively encompasses the essential principles of Buddha-dharma. The other great scripture collections must be extensively read, having the advantage of broad knowledge, also supporting mental cultivation and assisting spiritual practice without becoming negligent. Up to additionally long periods of sitting meditation, questioning meanings, requesting explanations, seeking differences, etc. If one extensively opens and explains many meanings, this is not what is being discussed here. Those who know from birth are superior. The Three Thousand威儀 says: "The śramaṇa's duties are sutra recitation, sitting meditation, and encouraging transformation of various matters. If one does not practice these, one is born and dies in vain." Up to the Buddha Treasury [Sutra]: "Before five summers, one should depend on others to receive and study the Vinaya collection. After five summers, having complete knowledge, one should study the no-self person-dharma," and so forth. Also, the novice section of the Commentary and the Karma Commentary 2-2 extensively list the three practices, clarifying that much learning, precepts, and concentration are all aids to the path. If grasped, they become golden chains instead. Only the wisdom that contemplates the Four Noble Truths and no-self is the correct practice of monastics - this should be investigated. Also, in the Pure Mind Sincere Contemplation, this principle is earnestly and repeatedly taught, as can be seen.

In the Tang dynasty era, there were already the problems of scholarly discussions and doctrinal studies, but the problems of grasping characteristics and maintaining discipline were

【Sixtieth Page Lower Section】
not yet numerous. After the Song dynasty, both types of problematic tendencies arose together. It is unclear whether Nanshan foresaw future problems and left this sincere contemplation.

Fourth, clarifying that gradual entry into the secret treasury is the correct track of Śākyamuni's one teaching transformation, to admonish those who are hasty in learning stages: Generally, all sentient beings' realms possess both the meanings of transmigration and cessation-return, but transmigration's arising necessarily has sequence. Like the analogy of knots - through grasping external objects with the mind, dharma-attachment and discrimination arise; due to dharma-attachment, self-attachment arises; due to self-attachment, the three paths of birth-death cycle endlessly. Therefore, removing obstructions and cessation-return also naturally have sequence. First cut off self-attachment, then cut off dharma-attachment, like untying knots. This is the natural principle. For example, one bright pearl wrapped in three layers - first wrapped with silk, then stored in a wooden box, then placed in an iron case. When opening, one must first open the iron case, then the wooden box, then the silk. Following this sequence, after opening, the pearl's essence finally appears. The Tripiṭaka teachings counter self-attachment afflictive obstructions, causing departure from the deluded bondage of the three realms of birth-death - like opening the iron case. The dharma-gates of two-emptiness vijñānavāda counter the coarse aspects of two attachments and two obstructions - like opening the wooden box. The teaching dharmas of Tathāgatagarbha dependent origination purify the subtle aspects of two attachments and two obstructions in the secret treasury - like opening the silk. Generally, bodhisattvas have two types: first, direct advancement; second, turning the mind. The so-called direct advancement means directly cultivating and entering through the middle way of two-emptiness vijñānavāda. The so-called turning the mind means initially depending on the teaching of person-emptiness to enter the path of seeing, up to obtaining the no-learning fruit and then turning toward the Mahāyāna. However, sentient beings of the turbid world of Jambudvīpa have thick and heavy views and craving, like iron

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cases. Therefore it is not suitable to directly cultivate and study the Mahāyāna path. Hence, first through śrāvaka dharma-teaching, one obtains person-emptiness wisdom, enters the unconditioned realm, and afterward advances to enter supreme Mahāyāna realization. This is the correct track of Jambudvīpa's one teaching transformation. Therefore, the cultivation and realization of mind-turning bodhisattvas is as described above. Though there are direct-advancement capacities, their preparatory cultivation must be the same as the śrāvaka three studies, damaging and subduing present afflictions to develop their concern. If the mind-ground is not yet purified and one mistakenly studies profound Mahāyāna dharmas, the buddhas are not pleased. A seven-day infant cannot digest fine food; how can a vulgar person of accumulated lifetimes ride a precious carriage? The Daśacakra Sūtra says: "Good son, if sentient beings have not made diligent effort and correct earnest cultivation in śrāvaka and pratyekabuddhayāna dharmas, such sentient beings have inferior faculties and little vigor. If someone explains the subtle, profound Mahāyāna true dharma, both speaker and listener obtain great sin." Up to "All such sentient beings' faults arise from not learning śrāvaka and pratyekabuddha vehicle dharmas and first entering the Mahāyāna." The Mahāprajñāpāramitā Universal Learning chapter says: "Subhūti, if one does not universally study śrāvakayāna and pratyekabuddhayāna dharmas, one cannot obtain the bodhisattva path of seeing." The Buddha Treasury Sutra says: "Not first learning the Lesser Vehicle and then learning the Mahāyāna - such are not Buddha's disciples." Also, numerous analogies in the earlier portion of the Nirvana Sutra all demonstrate the principle of gradually entering the Mahāyāna. The trace-gate of the Lotus and the three kalpas, six fearlessnesses, ten dwelling minds, and five-vehicle samādhi path in the Mahāvairocana Sutra also manifest the systematic order of study and practice. Also, the Mahāprajñāpāramitāśāstra, Yogācārabhūmi, Mahāyānasaṃgraha, Ratnagotravibhāga, Yuikyōgyō-ron, etc., all reveal this principle, and so forth. However, later generations have those who perversely grasp the Mahāyāna, falsely boasting of loftiness and subtlety, denigrating the provisional and lesser. This not only fails to accomplish self-practice but will destroy and ruin the correct track of Jambudvīpa's one teaching transformation. How can this not be

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painful? Nanshan deeply investigated the profound repositories of doctrinal vehicles, carefully observed the gradual stages of cultivation and realization, earnestly indicated the correct track for entering the dharma, urgently warned about the stages of learning, intending to revive the ancient style in the declining final age. His merit is truly immense!

In Nanshan's commentaries and sub-commentaries, this principle is frequently seen - there is no leisure for detailed presentation. In the Pure Mind Admonishing Contemplation, he separately establishes one section clearly demonstrating the sequence of study and practice - this should be investigated.

Fifth, clarifying that the forty-two sages and saints are the true principle of the emptiness school, the wisdom seal of the mind-ground, and that accomplishing the ten faiths leads to entering this path, to discipline those who calculate prematurely: Generally, the advancement of the three vehicles all have stages and levels. This is the natural principle. Śrāvaka vehicle positions are sometimes divided into two - namely worthy positions and sage positions; sometimes divided into five - namely accumulation position, preparation position, penetration position, cultivation position, and completion position; sometimes divided into seven worthies and seven sages; sometimes determined as twenty-seven worthies and sages. In the pratyekabuddhayāna there are not so many positions. In Mahāyāna dharma, forty-two positions are established; adding the ten faiths makes fifty-two positions. Two positions, five positions, seven dwellings, twelve dwellings, etc. - their opening and combining are as clarified in the Yogācārabhūmi and others. The Avataṃsaka Sutra, Brahmajāla Sutra, Benevolent Kings Sutra, Mahāprajñāpāramitāśāstra, Yogācārabhūmi, etc., extensively explain the stages and levels of bodhisattva worthies and sages. Following nature through characteristics, the various positions are clearly distinct. Following characteristics through nature, the various positions are interfused. For those whose planted seeds are not yet mature, gradual cultivation is necessary - the forty-two positions are like climbing a multi-story building. For those whose planted virtues are mature, sudden awakening and transcendent entry occur - they need not follow sequential stages. Therefore, those who one-sidedly grasp sequential arrangement without explaining interfusion are not on the bodhisattva path. Those who one-sidedly grasp interfusion while scorning sequential arrangement are also not on the bodhisattva path.