一　顕揚正法復古集二巻 - 翻刻

翻刻

【八頁上段】
如＿レ斯。
　印度諸國大小乘流通。出＿二于西域記及南海寄歸傳＿一。不＿レ
　遑＿二縷出＿一。
佛滅過千餘年。此敎東＿二漸于支那國＿一。東漢以來至＿二于曹
魏＿一。傳譯未＿レ備。弘通尚微。興＿二盛于六朝＿一。整＿二足于李唐＿一。龍
象傑出。乘敎區分。淄澠殊＿レ味。蘭菊競＿レ芳。制敎則四律
翻傳。假實岐＿レ宗。開遮持犯止作皎然。化敎則新舊經論
半滿分＿レ彩。敎理行果悉檀異＿レ宗。然由＿下像季之世人機漸
漓。浮＿二慕玄虛＿一。不＿上レ樂＿二實踐＿一。諸師適化多倡＿二大敎＿一。而少＿レ弘＿二
阿含等三藏＿一。如＿二夫羅什道朗吉藏等諸師＿一。弘＿二通三論空
宗＿一。玄奘慈恩等諸德。布＿二演瑜伽唯識之敎＿一。彌天光統淨
影等諸師。敷＿二揚如來藏敎＿一。從上三家。宛似＿二印度大乘三
宗＿一。北齊文禪師。誦＿二 中觀偈＿一。悟＿二入於一心三諦＿一。遠嗣＿二法
於龍猛大士＿一。傳＿二之南岳思禪師＿一。思禪師親證＿二法華三昧＿一。
開＿二化衡獄＿一。道廓＿二止觀＿一。迹鄰＿二證實＿一。三諦妙旨。於＿レ是乎倍
彰焉。付＿二法於天台顗禪師＿一。顗禪師。亦證＿二法華三昧＿一。得＿二
旋總持＿一。製＿二造三部＿一引＿二揚法華＿一。譚＿二玄五重＿一。示＿二觀十乘＿一。四

【八頁下段】
悉分＿レ彩。朗＿二本迹於十妙＿一。三智燃＿レ犀。融＿二性相於三法＿一。釋＿二
文義＿一則。四釋極＿レ賾。幽關斯開。四一開顯大車自現。妙判＿二
時敎＿一。分＿二諦海之波瀾＿一。巍巍乎高範。卓＿二然于干古＿一。論＿二止
觀＿一則示＿二方便於五五＿一。顯＿二正受於二二＿一。三止三觀明静。以
會＿二於秘藏＿一。五略十廣觀行。以嚴＿二於寶乘＿一。三種止觀利鈍
竝攝。六即位次屈慢兩遣。可＿レ謂陶＿二甄敎行之際＿一。以方＿二軌
於來裔＿一者矣。隋有＿二帝心大士＿一。悟＿二入法界＿一。首＿二唱雜華＿一。判＿二
敎五種＿一。以究＿二偏圓之源＿一。示＿二觀三門＿一。以廓＿二空有之際＿一。蕭
然神化。孰得＿レ測焉。至相賢首承嗣弘宣。賢首國師製＿二造
探玄＿一。解＿二釋華嚴＿一。判＿レ敎釋＿レ義。理致圓備。同別一乘綜＿二敎
海之浩瀚＿一。因果五周絚＿二法界之秘賾＿一。五敎十宗剖＿二判舍那
之化迹＿一。十玄六相開＿二宣緣起之秘極＿一。方廣大猷於＿レ是乎
章然。是亦敎中之偉範矣。李唐之初。善無畏金剛智不
空等諸德相繼西來。傳＿二譯秘經＿一。一行惠果等諸師竝稟＿二受
之＿一。蓋此敎乃一乘之秘蘊。以＿二曼荼＿一爲＿レ宗。六大四曼三
密。以顯＿二示無相之玄猷＿一。密印持明竭磨。以幖＿二幟內證之
秘趣＿一。實乃入理之玄關也。支那之境受＿二此敎＿一者鮮矣。機緣

【九頁上段】
不＿二投合＿一乎。後代流傳之隆替予未＿レ聞＿レ之。
　後代密徒有＿二膚淺者＿一。不＿レ領＿二顯密一致之玄旨＿一。妄夸＿二密
　敎＿一。毀＿二斥顯典＿一。《割書：云云。》殊不＿レ知。所＿レ謂顯敎者。乃遮那性海
　之智印。同一甘露之妙法矣。豈不＿レ知乎。眞之密敎者。
　與＿二夫華嚴般若法華涅槃＿一。理致脗浹。猶＿レ合＿二符節＿一也。
　若有＿下與＿二夫華嚴等＿一。而不＿二同致＿一之密敎＿上者。定是邪密也。
　被夸＿二邪密＿一妄眨＿二顯敎＿一。宛如＿下秘＿二重燕石＿一棄＿中擲夜光＿上也。
　不＿二亦惑＿一乎。又有＿下 一類錯＿二解密典＿一。以＿二有相＿一爲＿二宗極＿一。
　以＿二無相＿一爲＿二權詮＿一者＿上。謬之極矣。至＿レ 下當＿レ辨。又此敎所
　被有＿二 三薩埵＿一。三人所學調然有＿レ則。若有＿二僭濫＿一。却引＿二殃
　過＿一。不＿レ可＿レ不＿レ知。是亦當＿二 下辨＿一。
南天竺尊者菩提達磨。渡海西來入＿レ梁。機緣不＿レ投。移＿二錫
於魏嵩山少林寺＿一。提＿二示直指見性之道＿一。付＿二法於可禪師＿一。
六傳至＿二于曹谿＿一。五祖下分＿二南北二宗＿一。六祖下出＿二南嶽靑原
二支＿一。自＿レ爾已降。五派分＿レ流氾＿二濫海宇＿一。此宗直參＿二究自己
心性＿一。以＿レ悟爲＿レ則。將＿レ俾＿下學人不＿レ由＿二 三乘之途撤＿一。頓乘＿中露
地之大車＿上。乃以＿二直指單傳不立文字＿一。而爲＿二家風＿一。雖＿二然不＿一＿レ

【九頁下段】
依＿二 三藏及方等之敎詮＿一。而能符＿二契於三藏及方等之理趣＿一。
可＿レ謂超方越格之妙手段矣。
　少林施＿二此活手段＿一。蓋應＿レ有＿二 二意＿一。一則爲＿レ使＿下 一類大根
　性者不＿レ涉＿二旁岐＿一。頓截＿二無明之妄根＿一。開＿二發金剛之正因＿一。
　紹＿中紹佛祖之慧命＿上。此雖＿レ不＿二以＿レ敎判＿一。而剋論焉則。是乃
　楞伽思盆圓覺等所說。頓敎大乘。而攝＿二沒量大機＿一之
　一法門。復奚怪焉。二則呵＿レ敎破＿レ相。解＿レ黏去＿レ縛。秉＿二金
　剛寶劍＿一。斬＿二敎中之弊魔＿一。以護＿二 三藏及方等之眞脈將＿一＿レ
　絕耳。惟夫如＿二馬鳴龍樹無著世親等大士＿一。慨＿下乎三藏
　學者。入＿二名相堕＿一。行證將＿上レ廢。而不＿レ獲＿レ已。開＿二發大乘秘
　藏＿一。以救＿二其頽風＿一。適＿二化一時＿一。後曁＿三敎入＿二于像法＿一。其傳＿二
　大乘＿一者。轉復徘＿二徊乎文字知解之域＿一。倍蔀＿二塞自悟門＿一。
　向之將＿レ矯＿レ弊之敎。翻成＿二 一弊＿一。恰如＿二雪上加＿一＿レ霜。遂乃
　發＿二足於陰界之表＿一之眞修行底。殆乎將＿レ熄。於＿レ是乎。少
　林下＿二那妙手＿一。直指＿二示金剛之正體＿一。將＿レ使＿下學人。擺＿二脫
　乎文字知解之桎梏＿一。出＿二離乎陰入毒虵之窠窟＿一。頓歸＿中於
　無爲之大寶宅＿上矣。由＿レ是觀＿レ之。少林斥敎。只是斥＿二敎門

現代語訳

【八頁上段】
このようである。
インドの諸国における大小乗の流通については、『西域記』及び『南海寄帰伝』に出ているので、詳しく述べる暇はない。

仏滅から千余年を過ぎて、この教えは東に中国に漸く伝わった。東漢以来、曹魏に至るまでは、翻訳がまだ完備せず、弘通もまだ微々たるものであった。六朝において盛んになり、唐代において整備された。龍象が傑出し、乗と教が区分された。淄水と澠水のように味を殊にし、蘭と菊のように芳香を競った。制教では四律が翻訳伝来し、仮実で宗派が分かれた。開遮持犯止作が皎然として明らかであった。化教では新旧の経論が半満で色彩を分け、教理行果の悉檀で宗派を異にした。しかし像法末世の世となって人機が漸く薄れ、玄虚を浮慕して実践を楽しまなくなったため、諸師の適化は多く大教を唱えて、阿含等の三蔵を弘めることが少なかった。羅什・道朗・吉蔵等の諸師のように、三論空宗を弘通し、玄奘・慈恩等の諸徳は、瑜伽唯識の教を布演し、弥天・光統・浄影等の諸師は、如来蔵教を敷揚した。上記の三家は、まさにインドの大乗三宗に似ていた。北斉の文禅師は、『中観偈』を誦して一心三諦を悟入し、遠く龍猛大士に法を嗣いだ。これを南岳思禅師に伝えた。思禅師は親しく法華三昧を証し、衡岳に開化し、止観を道廓し、迹は証実に鄰んだ。三諦の妙旨は、ここにおいて倍々彰らかになった。法を天台顗禅師に付した。顗禅師もまた法華三昧を証し、旋総持を得て、三部を製造し法華を引揚し、五重の談玄、十乗の示観、四

【八頁下段】
悉が色彩を分け、十妙において本迹を朗らかにした。三智は犀に燃え、三法において性相を融じた。文義を釈すれば、四釈は極めて賾く、幽関がここに開かれる。四一開顕によって大車が自現する。時教を妙判し、諦海の波瀾を分けた。巍巍たる高範は、千古に卓然としている。止観を論ずれば五五に方便を示し、二二に正受を顕す。三止三観は明静にして、秘蔵に会する。五略十広の観行は、宝乗を厳める。三種止観は利鈍を並び摂し、六即位次は屈慢を両遣する。まさに教行の際を陶甄し、以て来裔に方軌するものと謂うべきである。隋に帝心大士があり、法界を悟入し、首めて雑華を唱え、五種に教を判じて偏円の源を究め、三門の観を示して空有の際を廓げた。蕭然たる神化は、誰がこれを測り得ようか。至相・賢首が承嗣弘宣し、賢首国師は『探玄』を製造して華厳を解釈し、教を判じ義を釈して、理致は円備した。同別一乗は教海の浩瀚を綜べ、因果五周は法界の秘賾を絚ぐ。五教十宗は舎那の化迹を剖判し、十玄六相は縁起の秘極を開宣した。方広の大猷はここにおいて章然となった。これもまた教中の偉範である。唐初に善無畏・金剛智・不空等の諸徳が相継いで西来し、秘経を伝訳した。一行・恵果等の諸師は並びにこれを稟受した。蓋しこの教は一乗の秘蘊であり、曼荼羅を宗とする。六大四曼三密は、無相の玄猷を顕示し、密印持明竭磨は、内証の秘趣を標幟する。実に入理の玄関である。中国の境でこの教を受ける者は鮮なかった。機縁が

【九頁上段】
投合しなかったのであろうか。後代の流伝の隆替については、私は聞いていない。
後代の密教徒に膚浅な者があり、顕密一致の玄旨を領解せず、妄りに密教を夸り、顕教典を毀斥する。殊に知らないのは、いわゆる顕教というものは、毘盧遮那の性海の智印であり、同一甘露の妙法だということである。豈に知らないのか。真の密教というものは、華厳・般若・法華・涅槃と理致が脗浹し、符節を合わせるようなものである。もし華厳等と同致しない密教があれば、定めて邪密である。邪密を夸って妄りに顕教を貶すのは、まさに燕石を秘重して夜光を棄擲するようなものである。また惑わしくはないか。また一類で密典を錯解し、有相を宗極とし、無相を権詮とする者があるが、謬の極みである。しかるべき時に弁ずるであろう。またこの教の所被には三薩埵があり、三人の所学は調然として則がある。もし僭濫があれば、却って殃過を引く。知らないではいけない。これもまたしかるべき時に弁ずるであろう。

南天竺の尊者菩提達磨は、海を渡って西来し梁に入った。機縁が投合せず、錫を魏の嵩山少林寺に移した。直指見性の道を提示し、法を可禅師に付した。六伝して曹渓に至った。五祖の下で南北二宗に分かれ、六祖の下から南嶽・青原の二支が出た。それより已降、五派に分流して海宇に氾濫した。この宗は直ちに自己の心性を参究し、悟を則とする。学人をして三乗の途轍によらず、頓に露地の大車に乗らしめんとし、乃ち直指単伝不立文字を以て家風とした。然りといえども

【九頁下段】
三蔵及び方等の教詮に依らずして、能く三蔵及び方等の理趣に符契する。まさに超方越格の妙手段と謂うべきである。

少林がこの活手段を施したのは、蓋し二つの意があるべきである。一つは、一類の大根性者をして旁岐に渉らず、頓に無明の妄根を截断し、金剛の正因を開発し、仏祖の慧命を紹継せしめんとするものである。これは教判を以てせずといえども、剋して論ずれば、これ乃ち『楞伽』『思益』『円覚』等の所説の頓教大乗であり、無量の大機を摂する一法門である。復た何を怪しまんや。二つは教を呵し相を破り、黏を解き縛を去り、金剛宝剣を秉って、教中の弊魔を斬り、以て三蔵及び方等の真脈が将に絶えんとするを護らんとするものである。惟だ馬鳴・龍樹・無著・世親等の大士の如く、三蔵学者が名相に堕入し、行証が将に廃れんとするを慨いて、已むを得ず大乗秘蔵を開発してその頽風を救い、一時を適化した。後に教が像法に入るに及んで、その大乗を伝える者は、転た復た文字知解の域に徘徊し、倍々自悟門を蔀塞した。向の弊を矯めんとした教が、翻って一弊と成り、恰も雪上に霜を加えるようであった。遂に陰界の表を発足する真修行底が、殆ど将に熄えんとした。ここにおいて、少林は妙手を下し、直ちに金剛の正体を指示し、学人をして文字知解の桎梏を擺脱し、陰入毒蛇の窠窟を出離して、頓に無為の大宝宅に歸せしめんとした。これより之を観れば、少林の斥教は、只だ教門の

英語訳

【Eighth Page Upper Section】
This is how it was.
The circulation of Mahāyāna and Hīnayāna in the various countries of India is described in the "Records of the Western Regions" and "A Record of Buddhist Practices Sent Home from the Southern Sea," so there is no time to elaborate in detail here.

Over a thousand years after the Buddha's nirvana, these teachings gradually spread eastward to China. From the Eastern Han through the Cao Wei periods, translations were not yet complete and propagation was still minimal. They flourished during the Six Dynasties and were systematized during the Tang Dynasty. Dragon-elephants emerged prominently, and vehicles and teachings were distinguished. Like the Zi and Mian rivers having different tastes, orchids and chrysanthemums competed in fragrance. In the regulatory teachings, the four vinayas were translated and transmitted, with schools diverging on conventional and ultimate truths. The opening, restraint, maintenance, violation, cessation, and action became clearly evident. In the transformative teachings, new and old sūtras and treatises were distinguished by partial and complete teachings, with different schools based on the four siddhāntas of doctrine, principle, practice, and fruition. However, as it became the semblance dharma period, human capacity gradually declined, superficially admiring the mysterious and empty while not delighting in actual practice. The masters' skillful means mostly promoted the great teachings while rarely propagating the three baskets such as the Āgamas. Masters like Kumārajīva, Daolang, and Jizang propagated the Madhyamaka school of emptiness; worthy ones like Xuanzang and Cien expounded the Yogācāra vijñāna-only teachings; masters like Mitian, Guangtong, and Jingying spread the Tathāgata-garbha teachings. The above three schools closely resembled the three Mahāyāna schools of India. Master Wen of Northern Qi recited the Madhyamaka verses and awakened to the one mind and three truths, distantly inheriting the dharma from the great master Nāgārjuna. He transmitted this to Chan Master Si of Nanyue. Chan Master Si personally realized the Lotus Samādhi, opened teaching at Mount Heng, extensively developed śamatha-vipaśyanā, and his traces approached the realization of truth. The subtle meaning of the three truths became doubly manifest at this point. He transmitted the dharma to Chan Master Zhiyi of Tiantai. Chan Master Zhiyi also realized the Lotus Samādhi, obtained the revolving dhāraṇī, composed three major works to promote the Lotus, discussed the mysterious in five levels, demonstrated observation in ten vehicles, and four

【Eighth Page Lower Section】
siddhāntas distinguished aspects, clarifying root and trace in ten subtleties. The three wisdoms blazed like torches, harmonizing nature and characteristics in the three dharmas. In explaining texts and meanings, the four explanations were extremely profound, opening hidden barriers. Through the revelation of the four ones, the great vehicle manifested itself. He subtly classified the temporal teachings, dividing the waves of the ocean of truths. His lofty standards stood majestically, outstanding through the ages. Regarding śamatha-vipaśyanā, he showed skillful means in five fives and revealed correct absorption in two twos. The three cessations and three observations were clear and pure, meeting with the secret treasury. The five brief and ten extensive contemplative practices adorned the jeweled vehicle. The three types of śamatha-vipaśyanā embraced both sharp and dull capacities; the six identity positions eliminated both inferiority and pride. This can be called the molding of the realm between teaching and practice, providing a model for future generations. In the Sui Dynasty, there was the great master Dixin who awakened to the dharma realm, first proclaimed the Avataṃsaka, classified teachings into five types to investigate the source of partial and complete teachings, and demonstrated three gates of observation to expand the realm between emptiness and existence. His transcendent spiritual transformation - who could fathom it? Zhixiang and Xianshou inherited and propagated this transmission. National Master Xianshou composed the "Exploration of the Profound," interpreting the Avataṃsaka, classifying teachings and explaining meanings with complete rational principles. The common and distinct one vehicle comprehensively embraced the vastness of the ocean of teachings; the five cycles of cause and effect penetrated the profound secrets of the dharma realm. The five teachings and ten schools analyzed and judged Vairocana's transformation traces; the ten mysteries and six characteristics revealed the ultimate secrets of dependent origination. The great principles of the extensive teachings became manifest here. This too was a great model within the teachings. At the beginning of the Tang Dynasty, worthy ones like Śubhakarasiṃha, Vajrabodhi, and Amoghavajra successively came from the west, translating secret sūtras. Masters like Yixing and Huiguo all received these transmissions. This teaching is indeed the secret essence of the one vehicle, taking maṇḍala as its principle. The six elements, four maṇḍalas, and three mysteries manifest the mysterious principles of the formless; secret mudrās, mantras, and ritual implements mark the secret intentions of inner realization. This is truly the mysterious gateway to entering principle. Few in the Chinese realm received this teaching. Did the conditions not

【Ninth Page Upper Section】
correspond? I have not heard about the prosperity and decline of later transmissions.

Among later tantric practitioners, there were superficial ones who did not grasp the mysterious meaning of the unity of exoteric and esoteric teachings, falsely boasting about tantric teachings while criticizing and rejecting exoteric scriptures. What they particularly did not know was that so-called exoteric teachings are the wisdom seals of Vairocana's ocean of nature, the wonderful dharma of the same sweet dew. How could they not know? True tantric teachings harmonize in principle with the Avataṃsaka, Prajñāpāramitā, Lotus, and Nirvana sūtras like matching tally pieces. If there were tantric teachings that did not share the same principle with the Avataṃsaka and others, they would definitely be heterodox tantra. Boasting about heterodox tantra while falsely demeaning exoteric teachings is exactly like treasuring worthless stones while discarding luminous pearls. Is this not also deluding? There is also a category who misunderstand tantric texts, taking the formed as the ultimate principle and the formless as provisional explanation - this is the extreme of error. This will be discussed at the appropriate time. Moreover, this teaching encompasses three types of beings, and what the three types study has clear standards. If there is presumption and confusion, it will instead bring calamity and transgression. This must be known. This too will be discussed at the appropriate time.

The venerable Bodhidharma of South India crossed the ocean and came west, entering Liang. When conditions did not correspond, he moved his staff to Shaolin Temple on Mount Song in Wei. He presented the direct pointing to seeing one's nature, transmitting the dharma to Chan Master Ke. Through six transmissions it reached Caoxi. Under the Fifth Patriarch it divided into northern and southern schools; under the Sixth Patriarch emerged the two branches of Nanyue and Qingyuan. From then onward, five lineages branched and flowed, spreading throughout the realm. This school directly investigates one's own mind-nature, taking awakening as the standard. It seeks to enable students to not follow the paths of the three vehicles but directly board the great vehicle of the open ground, thus making "direct pointing, special transmission, not establishing written words" their family style. Although they do not

【Ninth Page Lower Section】
rely on the textual explanations of the three baskets and vaipulya teachings, they are able to accord with the principles and aims of the three baskets and vaipulya teachings. This can be called a wonderful skillful means that transcends methods and surpasses conventions.

Shaolin's implementation of this living skillful means probably had two intentions. First, to enable a certain class of those with great root-nature to not become involved in side paths, directly severing the deluded roots of ignorance, developing the correct causes of the vajra nature, and continuing the wisdom-life of buddhas and patriarchs. Although this does not use doctrinal classification, when discussed precisely, this is the sudden teaching Mahāyāna described in the Laṅkāvatāra, Vimalakīrti, Yuanjue and other sūtras, being one dharma gate that embraces immeasurable great capacities. What is there to find strange about this? Second, to criticize teachings and break characteristics, dissolve attachments and remove bonds, wielding the vajra precious sword to slay the demons of corruption within the teachings, thereby protecting the true lineage of the three baskets and vaipulya teachings that was about to be severed. Just as great masters like Aśvaghoṣa, Nāgārjuna, Asaṅga, and Vasubandhu were moved by how scholars of the three baskets had fallen into names and characteristics with practice and realization about to be abandoned, and having no choice, opened and developed the Mahāyāna secret treasury to rescue the declining customs, adapting to that particular time. Later, when the teachings entered the semblance dharma period, those who transmitted Mahāyāna increasingly wandered in the realm of textual knowledge and understanding, increasingly obstructing the gate of self-awakening. The teachings that had been meant to correct abuses instead became another abuse, exactly like adding frost to snow. Consequently, true practitioners who "set forth beyond the skandhas and realms" were nearly about to expire. At this point, Shaolin applied wonderful skill, directly pointing to and demonstrating the true essence of vajra nature, seeking to enable students to break free from the shackles of textual knowledge and understanding, emerge from the lairs of the poisonous snakes of skandhas and sense-fields, and directly return to the great treasure house of the unconditioned. Viewing it from this perspective, Shaolin's rejection of teachings was merely rejecting the teachings'