一　顕揚正法復古集二巻 - 翻刻

翻刻

【十頁上段】
　之弊＿一。決非＿レ斥＿二如來性海之智印。普門應機之正法＿一則。
　可＿レ謂＿二之陽剝而陰輔之祕術＿一乎。然自＿二少林＿一之至＿二曹谿＿一
　諸大禪師。得悟之後濳遁長養。不＿レ必＿二張＿レ宗垂＿レ統之業＿一。
　偶値＿二大機＿一。隨＿レ緣接得。或說＿二理致＿一。或示＿二機關＿一。若＿二彼少
　室六門＿一。與＿二敎中修證＿一。大旨相似焉。聞此書有＿二眞僞之
　諍＿一也。寂未＿レ詳＿二孰是＿一矣。熟按＿二古禪師之所＿二提倡＿一則。雖＿下
　曰＿二敎外＿一曰＿中不立文字＿上。其旨則契＿二會於方等經論＿一。猶＿レ合＿二
　符節＿一。偶有＿三說及＿二於經論之義＿一則。往往有＿三習＿レ敎者殆乎
　叵＿二企及＿一。又如＿下初祖之印＿二心於楞伽＿一。曹谿之印＿中心於金
　剛＿上。其之崇＿二經法＿一也可＿レ察。曹谿以後。趙州黃蘗臨濟雲
　門等諸老。由＿レ恐＿三理致之入＿二情窠＿一。單提＿二向上＿一。壁立萬
　仞。及＿レ垂＿二 一言半句＿一。如＿二木札羹之不＿一＿レ可＿レ味。如＿二大火聚
　之不＿一＿レ可＿レ觸。如＿二水中月之不＿一＿レ可＿レ捉。欲＿レ使＿下學人提＿二擕乎
　非思量底＿一。咬＿二嚼乎沒滋味處＿一。立＿二萬仞懸崖＿一。放身失命。
　頓滅＿中却陰界之毒根＿上耳。是乃與＿下頓敎大乘。接＿二最上大
　機＿一之宗致＿上。面脗合焉。何怪之有矣。故言是剝陽而陰
　輔之祕術也否耶。但此宗者。乃具＿二大根性＿一。起＿二大信心＿一。

【十頁下段】
　懷＿二大道心＿一者之所＿レ堪＿レ受也。若根鈍障重道心孱者。受＿二
　是宗＿一則。不＿三止無＿二進趣之功＿一。動也生＿二多過失＿一。或籍＿二口
　於向上＿一。毁＿二斥毘尼＿一。託＿二言不立＿一。蔑＿二棄經論＿一。或墮＿二豁達
　空＿一。撥＿二無因果＿一。或誑＿二說過人法＿一。犯＿二大妄語＿一。口談＿二毘盧
　之頂𩕳【寧に頁】＿一。心沈＿二阿鼻最下之底＿一者往往有焉。譬如＿下 三歲
　孩兒。把＿二莫耶劍＿一。不＿レ知＿二運用＿一。却自傷＿中其躬＿上也。所以六
　祖曰。小根之人聞＿二此頓敎＿一。猶如＿下草木根性小者。若被＿二
　大雨＿一。悉皆自倒不＿上レ能＿二增長＿一。旨哉此言。蓋斯參徒之龜
　鑑也。
曇摩迦羅三藏傳律以來。四律五論相次譯出。九代相承。
法聰道覆慧光等諸德。繼＿レ踵傳持。多弘＿二 四分＿一。李唐之初。
三宗鼎立。一曰＿二相部宗＿一。二曰＿二南山宗＿一。三曰＿二東塔宗＿一。相部
東塔一時雖＿レ振。後也衰微。危乎將＿レ絶。獨南山宗興＿二盛于
世＿一。承嗣連綿。後裔如＿レ麕。南山以＿二毘尼＿一爲＿レ宗。而至＿二定慧
門＿一。則開＿二立三宗＿一。隨＿レ機授＿レ敎。提＿二示閻浮一化之正軌＿一。以
將＿レ興＿二復於佛在世。及正法五聖之淳化＿一。其意至矣。其旨
妙矣。所＿レ憾後代傳＿二此宗＿一之家。其所＿二弘揚＿一。其言則相似。

【十一頁上段】
而其趣則天別矣。惜乎。
　諸宗之行＿二于世＿一也。交生＿二變態＿一。枘＿二鑒於祖意＿一者。蓋時運
　之使＿レ然者已。南山宗變狀特甚。至＿レ 下當＿レ辨。
晉有＿二慧遠法師＿一。結＿二蓮社於匡廬山＿一。修＿二習念佛三昧＿一。普勸＿二
緇素＿一殖＿二淨土因＿一。自＿レ爾已降。玄忠迦才西河悟眞等諸德。
遞代相繼弘＿二宣是敎＿一。台華禪律之諸師。信＿二受是敎＿一者甚
多矣。是法正依＿二無量壽三部修多羅＿一。傍依＿下諸部讚＿二淨土＿一
經＿上。馬鳴示＿二之起信＿一。龍樹顯＿二之十住＿一。世親論主製＿二述往生
淨土論＿一。申＿二通此敎＿一。住還廻向示＿二 五門之妙行＿一。廣略相入
廓＿二 二諦之玄宗＿一。實乃淨敎之範模。苦海之船筏者矣。 曇
鸞法師撰＿二之註解＿一。分＿レ節解。簡易明暢。亦能適＿二會時機＿一。
可＿レ謂巧手矣。是敎之有＿レ利＿二於澆世＿一也。巧攝＿二 三根＿一。若上
根性者稟＿二是敎＿一。則速得＿二甚深三昧＿一。頓伏＿二滅二障＿一。悟＿二入
無生法忍＿一。若中下根者受＿二是敎＿一。則銳＿二志於厭欣＿一。專＿二心於
觀稱＿一。或發＿二 三昧＿一。或辨＿二往業＿一。託＿二生於淨刹＿一。到＿二彼國＿一已。
證＿二得不退＿一。入＿二 三賢位＿一。成＿二 十地道＿一。是故一類宜＿レ受＿二是敎＿一
者。則應＿下通＿二於大乘諸宗＿一而修＿中學之＿上。而其別將＿二淨敎＿一立＿二

【十一頁下段】
宗統＿一者。蓋乃施＿二適時巧＿一。以攝＿二最下機＿一之秘術也乎。奇
哉此敎。言近而旨遠。功高而進易。綜＿二 五乘＿一而齊攝＿二願海＿一。
乘＿二 一心＿一而速託＿二蓮胎＿一。實乃潤＿二澆季枯槁衆生＿一之甘露也。
　是敎久之轉生＿二流弊＿一。不＿レ可＿レ不＿レ辨。至＿レ 下當＿レ知。
支那弘傳梗概如＿レ斯日域傳持十宗區分。如＿二史所＿一＿レ載。今
不＿二復述＿一。如上諸敎。悉是最淸淨法界等流正法敎。符＿二契
法印＿一。隨＿二順諦理＿一。依＿レ是如說修行者。或近或遠。應＿下當轉＿二
捨二種生死＿一。轉＿中得三乘菩提＿上矣。問。諸敎竝皆普門應機
之眞詮。同一甘露之妙法者。深領＿二其旨＿一焉。未審從上諸
祖。孰若立＿レ敎有＿レ方。入＿レ道有＿レ序。不＿レ乖＿二於大聖垂＿レ化之正
軌＿一耶。答。印度付法藏大士。固所＿レ無＿レ論也。支那日域諸
宗諸祖。同體＿二於如來藏體內之權實＿一。瓦宗＿二 一門＿一。張＿二大敎
網＿一。撈＿二摝群生＿一。道竝行而不＿二相悖＿一。喩如＿下釣者靜＿レ之。𦋯【四の下に瓜二つ】者
扣＿レ舟。雖＿二所＿レ爲異＿一。而得＿レ魚則一＿上也。其設＿二抑揚立破之說＿一。
競＿二鉾於彼我之間＿一者。是創業垂統之初。將＿レ使其徒專＿二心
於己宗＿一之善巧。而非＿下敢執＿二取一道一行＿一。毀＿中廢餘道餘行＿上 。
後學多不＿レ領＿二祖意＿一。轉增＿下加扇＿二揚己宗＿一。貶＿二剝他敎＿一之說＿上。

現代語訳

【十頁上段】
の弊害を斥けるのであって、決して如来の性海の智印や、普門応機の正法を斥けるものではない。これを陽に剥いて陰に輔ける秘術と謂うべきであろうか。しかし少林から曹渓に至る諸大禅師は、悟を得た後は潜遁して長養し、必ずしも宗を張り統を垂れる事業を行わなかった。偶々大機に値えば、縁に随って接得し、或いは理致を説き、或いは機関を示した。彼の少室六門の如きは、教中の修証と大旨が相似している。この書には真偽の諍いがあると聞くが、寂はまだどちらが正しいかを詳らかにしていない。古禅師の提唱する所を熟考してみると、教外と言い、文字を立てずと言っても、その旨は方等経論に契会し、符節を合わせるようである。偶々経論の義に説き及ぶことがあれば、往々にして教を習う者でも殆ど企及し難いほどである。また初祖が心を楞伽に印し、曹渓が心を金剛に印したように、その経法を崇ぶことは察することができる。曹渓以後、趙州・黄檗・臨済・雲門等の諸老は、理致が情窠に入ることを恐れるあまり、単に向上を提起し、壁立万仞とした。一言半句を垂れるに及んでは、木札羹の味わうべからざるが如く、大火聚の触るべからざるが如く、水中月の捉うべからざるが如くした。学人をして非思量底を提携し、滋味なき処を咬嚼し、万仞の懸崖に立って身を放ち命を失い、頓に陰界の毒根を滅却せしめんと欲したのである。これは乃ち頓教大乗が最上大機を接する宗致と面目を合わせるものである。何の怪しむべきことがあろうか。故に陽を剥いて陰に輔ける秘術と言うのである。但しこの宗は、大根性を具え、大信心を起こし、

【十頁下段】
大道心を懐く者の堪え受くる所である。もし根が鈍く障りが重く道心が孱弱な者がこの宗を受ければ、進趣の功がないばかりか、動もすれば多くの過失を生じる。或いは向上に口を籍りて毘尼を毀斥し、不立と言うことを託して経論を蔑棄し、或いは豁達空に堕して因果を撥無し、或いは過人法を誑説して大妄語を犯し、口では毘盧の頂寧を談じながら心は阿鼻最下の底に沈む者が往々にしてある。譬えば三歳の幼児が莫耶の剣を把って、運用を知らず、却って自らその身を傷つけるようなものである。所以に六祖は「小根の人がこの頓教を聞くのは、草木の根性小なる者が大雨に被われて、悉く皆自倒して増長すること能わざるが如し」と曰った。この言葉は旨深く、蓋しこの参徒の亀鑑である。

曇摩迦羅三蔵が律を伝えて以来、四律五論が相次いで訳出された。九代相承し、法聰・道覆・慧光等の諸徳が踵を継いで伝持し、多く四分を弘めた。唐初に三宗が鼎立した。一に相部宗、二に南山宗、三に東塔宗と曰う。相部・東塔は一時振るったが、後に衰微し、危うく絶えんとした。独り南山宗のみが世に興盛し、承嗣連綿として後裔は麕の如くであった。南山は毘尼を宗とし、定慧門に至っては三宗を開立し、機に随って教を授け、閻浮一化の正軌を提示して、仏在世及び正法五聖の淳化を興復せんとした。その意は至極であり、その旨は妙である。憾むらくは後代この宗を伝える家において、その弘揚する所、その言は相似ているが、

【十一頁上段】
その趣は天と地ほど別である。惜しいことである。

諸宗が世に行われるや、交々変態を生じ、祖意に枘鑒する者があるが、蓋し時運の然らしめる所である。南山宗の変状は特に甚だしく、しかるべき時に弁ずるであろう。

晋に慧遠法師があり、匡廬山に蓮社を結び、念仏三昧を修習し、普く僧俗に勧めて浄土の因を植えた。それ以降、玄忠・迦才・西河・悟真等の諸徳が代々相継いでこの教を弘宣した。天台・華厳・禅・律の諸師でこの教を信受する者は甚だ多かった。この法は正しく無量寿三部修多羅に依り、傍ら諸部の浄土を讃ずる経に依る。馬鳴は起信にこれを示し、龍樹は十住にこれを顕し、世親論主は往生浄土論を製述してこの教を申通した。住還廻向は五門の妙行を示し、広略相入は二諦の玄宗を廓げた。実に浄教の範模であり、苦海の船筏である。曇鸞法師の撰述した註解は、分節して解し、簡易明暢で、また能く時機に適会する。巧手と謂うべきである。この教が澆世に利あることは、巧みに三根を摂するからである。もし上根性者がこの教を稟ければ、則ち速やかに甚深三昧を得、頓に二障を伏滅し、無生法忍に悟入する。もし中下根者がこの教を受ければ、則ち厭欣に志を鋭くし、観称に心を専らにし、或いは三昧を発し、或いは往業を辨じ、浄刹に託生し、彼の国に到った已後、不退を証得し、三賢位に入り、十地道を成ずる。是故に一類でこの教を受けるに宜しい者は、則ち大乗諸宗に通じてこれを修学すべきである。而してその別に浄教を

【十一頁下段】
宗統に立てる者は、蓋し適時の巧みを施して最下機を摂する秘術であろうか。奇なるかな、この教は、言は近くして旨は遠く、功は高くして進み易い。五乗を綜べて願海を斉しく摂し、一心に乗じて速やかに蓮胎に託する。実に澆季の枯槁せる衆生を潤す甘露である。

この教も久しくして転じて流弊を生ずるが、弁ぜざるべからず。しかるべき時に知るであろう。

中国の弘伝の梗概は斯くの如く、日域の伝持は十宗に区分されることは史に載する如くである。今復た述べない。如上の諸教は、悉く最清浄法界等流の正法教であり、法印に符契し、諦理に随順する。これに依って如説修行する者は、或いは近く或いは遠く、当に二種生死を転捨し、三乗菩提を転得すべきである。

問う。諸教は並び皆普門応機の真詮であり、同一甘露の妙法であることは、深くその旨を領解した。未だ審らかでないのは、従上の諸祖が、若し教を立てるに方あり、道に入るに序ありとすれば、大聖垂化の正軌に乖かないであろうかということである。

答える。インドの付法蔵の大士は、固より論ずる所がない。中国・日域の諸宗諸祖は、如来蔵体内の権実に同体し、一門を瓦宗し、大教の網を張って群生を撈摝する。道は並び行われて相悖らない。譬えば釣者はこれを静め、𦋯者は舟を扣く。為す所は異なりといえども、魚を得ることは一である。その抑揚立破の説を設け、彼我の間に鉾を競う者があるのは、創業垂統の初において、その徒をして己宗に心を専らにせしめんとする善巧であって、敢えて一道一行を執取して余道余行を毀廃するのではない。後学は多く祖意を領せず、転じて己宗を扇揚し他教を貶剥する説を増加する。

英語訳

【Tenth Page Upper Section】
corruptions, and definitely not rejecting the wisdom seals of the Tathāgata's ocean of nature or the true dharma of universal skillful means. Can this be called the secret technique of stripping away the yang while secretly supporting the yin? However, from Shaolin to Caoxi, the great Chan masters, after attaining awakening, withdrew in seclusion for cultivation and did not necessarily engage in establishing schools or founding lineages. When they occasionally encountered those of great capacity, they responded according to conditions, sometimes explaining principles and reasoning, sometimes demonstrating key points. Things like the Six Gates of Shaoshi are quite similar in general meaning to the cultivation and realization within the teachings. I hear there are disputes about the authenticity of this text, but Ji has not yet determined which is correct. When carefully examining what the ancient Chan masters advocated, although they spoke of "outside the teachings" and "not establishing written words," their meaning harmonized with the vaipulya sūtras and treatises like matching tally pieces. When they occasionally spoke about the meanings of sūtras and treatises, often even those who studied the teachings could hardly match them. Also, like how the First Patriarch sealed the mind with the Laṅkāvatāra and Caoxi sealed the mind with the Diamond Sūtra, their reverence for the sūtra-dharma can be observed. After Caoxi, the various elders like Zhaozhou, Huangbo, Linji, and Yunmen, fearing that principles and reasoning might fall into emotional nests, simply raised up the transcendent, standing like ten-thousand-foot cliffs. When they dropped a word or half a phrase, it was like wooden chips in soup that cannot be tasted, like a great fire mass that cannot be touched, like the moon in water that cannot be grasped. They wanted students to take up that which is beyond thought, to chew and bite what has no flavor, to stand on ten-thousand-foot precipices, release the body and lose life, and instantly extinguish the poisonous roots of the skandhas and realms. This directly corresponds to the essential aim of sudden teaching Mahāyāna in receiving those of the highest great capacity. What is there to find strange? Therefore it is called the secret technique of stripping yang while secretly supporting yin. However, this school is what can be endured and received by those who possess great root-nature, arouse great faith-mind, and

【Tenth Page Lower Section】
harbor great way-seeking mind. If those with dull roots, heavy obstructions, and weak way-seeking mind receive this school, not only will they have no merit of progress, but they will frequently generate many transgressions. Some borrow words about transcendence to criticize and reject the vinaya, use the pretext of "not establishing" to despise and abandon sūtras and treatises, or fall into vast emptiness and deny cause and effect, or falsely proclaim superhuman dharmas and commit great lies, talking about Vairocana's crown while their minds sink to the bottom of Avīci hell - such cases occur frequently. It is like a three-year-old child grasping the sword of Moye without knowing how to use it, instead injuring themselves. Therefore the Sixth Patriarch said: "When people of small roots hear this sudden teaching, it is like plants and trees with small root-nature - if struck by heavy rain, they all fall over and cannot grow." How profound these words are! They are truly a mirror for these practitioners.

Since Dharmarakṣa Tripiṭaka transmitted the vinaya, the four vinayas and five treatises were successively translated. Through nine generations of inheritance, worthy ones like Facong, Daofu, and Huiguang continued the transmission, mostly propagating the Dharmaguptaka. At the beginning of the Tang, three schools stood like a tripod: first, the Xiangbu school; second, the Nanshan school; third, the Dongta school. Although Xiangbu and Dongta flourished for a time, they later declined and were in danger of extinction. Only the Nanshan school prospered in the world, with continuous succession and descendants like deer. Nanshan took vinaya as its foundation, and regarding the gates of concentration and wisdom, it established three schools, teaching according to capacity and presenting the correct track of Jambudvīpa's single transformation, seeking to revive the pure transformation of the Buddha's lifetime and the five sages of the true dharma period. Its intention was supreme and its meaning was subtle. What is regrettable is that in later generations, among the families transmitting this school, their propagation used similar words but

【Eleventh Page Upper Section】
their aims were as different as heaven and earth. How regrettable!

When the various schools were practiced in the world, they mutually generated transformations and deviations from the patriarchs' intentions - this was probably what the times made inevitable. The transformations of the Nanshan school were particularly severe, which will be discussed at the appropriate time.

In the Jin Dynasty there was Dharma Master Huiyuan who established the Lotus Society at Mount Lushan, cultivating the Buddha-recollection samādhi and universally encouraging monastics and laypeople to plant pure land causes. From then onward, worthy ones like Xuanzhong, Jiacai, Xihe, and Wuzhen successively propagated this teaching through the generations. Among the masters of Tiantai, Huayan, Chan, and Vinaya schools, very many believed in and received this teaching. This dharma properly relies on the three Infinite Life sūtras, and secondarily relies on various sūtras praising the pure land. Aśvaghoṣa demonstrated it in the Awakening of Faith, Nāgārjuna revealed it in the Ten Stages, and Ācārya Vasubandhu composed the Treatise on Rebirth in the Pure Land to explain this teaching. The stages of dwelling, returning, and dedication show the wonderful practices of five gates; extensive and abbreviated mutual inclusion expands the mysterious teaching of the two truths. This is truly the model of the pure teaching and the boat and raft of the sea of suffering. Dharma Master Tanluan's commentary divides sections for explanation, being simple, easy, clear, and fluent, and also able to correspond with the conditions of the time. He can be called a skillful hand. This teaching's benefit to the degenerate age lies in skillfully embracing the three root-capacities. If those of superior root-nature receive this teaching, they quickly attain profound samādhi, instantly subdue and eliminate the two obstructions, and awaken to the forbearance of the unborn dharma. If those of middle and lower roots receive this teaching, they sharpen their aspiration in renunciation and aspiration, focus their minds on contemplation and recitation, either develop samādhi or distinguish past karma, are reborn in the pure land, and after reaching that country, realize non-retrogression, enter the three worthy stages, and accomplish the ten-ground path. Therefore, for the category suitable to receive this teaching, they should master the various Mahāyāna schools while practicing and studying it. As for those who separately establish the pure teaching as a

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school lineage, this is probably a secret technique of applying timely skillful means to embrace those of the lowest capacity. How marvelous is this teaching! Its words are close but its meaning distant; its merit is high but progress is easy. It comprehensively embraces the five vehicles while universally taking in the ocean of vows; riding on one mind, it quickly takes refuge in the lotus womb. It is truly sweet dew that moistens the withered beings of the degenerate age.

This teaching has also, over time, generated corruptions that must be addressed. This will be known at the appropriate time.

The general outline of propagation in China was thus, and the transmission in Japan was divided into ten schools as recorded in the histories. I will not repeat this now. All the above teachings are true dharma teachings that are equal flows from the most pure dharma realm, according with the dharma seals and following the principle of truth. Those who practice according to these teachings as explained will, whether near or far, appropriately transform and abandon the two kinds of birth-and-death and obtain the bodhi of the three vehicles.

Question: That the various teachings are all true explanations of universal skillful means and the wonderful dharma of the same sweet dew - I deeply understand this meaning. What is not yet clear is: if the various patriarchs from the past had methods in establishing teachings and sequences in entering the path, would this not conflict with the correct track of the great sage's transformative teaching?

Answer: Regarding the great masters of the Dharma Treasury lineage in India, there is naturally nothing to discuss. The various schools and patriarchs of China and Japan were identical in essence to the provisional and ultimate within the Tathāgata-garbha essence, each establishing their own gate and spreading the great teaching net to gather all beings. Their paths were practiced simultaneously without contradicting each other. It is like fishermen who wait quietly while others knock on boats - though their methods differ, obtaining fish is the same. When they established theories of praise, criticism, establishment, and refutation, competing with arguments between self and other, this was skillful means at the beginning of founding enterprises and establishing lineages to make their followers focus their minds on their own school, not daring to grasp one path and one practice while destroying other paths and practices. Later students mostly did not understand the patriarchs' intentions and increasingly added to the promotion of their own schools while denigrating other teachings.