翻刻
【十二頁上段】
恰似＿二加＿レ水而鬻＿一＿レ乳。彼自以謂。護法扶宗。殊不＿レ知其揚＿レ
自貶＿レ他之說。由＿二執情爲＿一＿レ崇。理致自僻。荏苒焉𣻏【氵に梟】＿二剝中
正之道＿一。乍視焉則似＿レ扶＿二祖宗＿一。寫論焉則伐＿二正法＿一之利斧
也。是故澆末之世。有＿レ志＿二學道＿一者。應須＿下深究＿二諸宗之敎
原＿一。抛＿二其所＿一＿レ弊。就＿二其所＿一＿レ長。而死＿中解行＿上矣。不者則。必認＿二
珷玞＿一。以爲＿二璵璠＿一。爲＿二有智＿一之所＿レ嘲而已。其之所＿レ弊至＿レ 下
當＿レ知。今且舉＿二大乘六宗＿一。而辨＿二其所＿一＿レ長。以䀭＿二學者擇法
之檢押＿一焉。
今但舉＿二 六宗＿一。而不＿レ述＿二餘四家＿一之由。至＿レ 下當＿レ明。
其開＿二宣性起正法之大宗＿一。理極＿二因果＿一。廓＿二 五重法界＿一。敎岐＿二
普別＿一。彰＿二 一乘玄猷＿一。二空三性以固＿二基礎＿一。十玄六相以嚴＿二
樓觀＿一。茫茫素範。以的＿下指舍那統＿二御法界＿一之大化＿上者。宜＿レ莫＿レ
親＿二乎華嚴三祖之宗致＿一矣。若夫三諦提＿レ綱。張＿二衆目於四
悉＿一。一心持＿レ衡。羅＿二千星於十乘＿一。權實兼明。殆究＿二敎行因
果之際＿一。利鈍竝益。乃免＿二 上慢自屈之過＿一。自＿レ有＿二佛法＿一以
來。集其大成。諸宗可＿三以＿レ是爲＿二龜鑑＿一。萬世可＿三以＿レ是爲＿二規
矩＿一者。宜＿レ莫＿レ備＿二乎天台大師之說＿一矣。
【十二頁下段】
問。諸宗各有＿二家法＿一存焉。何以言＿二智者所說是諸宗之
龜鑑＿一耶。答。若上根性善根淳熟者。則己宗自足。胡爲
假＿レ他。若夫中下流善根薄少者。多乃躁冪浮露。法隨＿二
情窩＿一。情解之者。爲＿レ主正慧爲＿レ執而鬱焉。非＿下先染＿二指於
台敎＿一。辨＿二別諦觀之玄猷。乘敎之洪範＿一。而後學＿中於本宗＿上
者則。賢者則爲＿レ智所＿レ魅。不肖者則爲＿レ愚所＿レ扼。弗＿二認＿レ
賊而爲＿一＿レ子則。必爲＿二擔＿レ麻而棄＿レ金之漢＿一矣。靈芝有＿レ云。
若乃決＿二白自心＿一。的＿二指妙境＿一。甄＿二別大小＿一。簡＿二練偏圓＿一。歷位
淺深涉道次序。唯摩訶止觀是可＿レ投＿レ心。此言有＿レ旨。寂
竊謂。法華玄義者。學佛之軌範矣。
若夫籍＿二世間有爲之事相＿一。以喻＿二況無相妙相＿一。彰＿二法界性＿一。
由＿二持明具支之方便＿一。以淨＿二治煩惱妄執＿一。悟＿二大空生＿一。四重
曼荼發＿二舍那之秘藏＿一。三種妙戒攝＿二金薩之願行＿一。攪＿二性海
之浩瀚＿一。以廓＿二緣起之波瀾＿一者。宜＿レ莫＿レ悉＿二乎大日經疏之說＿一
矣。
問。今所＿二提示＿一者。頗異＿二乎近代密者之所＿一＿レ言者何。答。
是義叵＿二容易述＿一。至＿レ 下當＿レ明。
【十三頁上段】
若夫假＿二 一條黑路＿一。通＿二禪那之眞脈＿一。拈＿二無垢鐵鎚＿一。摧＿二陰入
之牢關＿一。巧施＿二規繩＿一。 存＿二沙門家之眞風於像末之世＿一者。宜＿レ
莫＿レ妙＿二乎少林直指之道＿一矣。
或問。子之崇＿二禪宗＿一者。頗異＿三乎禪之崇＿二禪宗＿一也與。答
實爾。近代禪者所＿二自夸＿一之禪者。即是衆生之心性。諸
佛之法身。而天台賢首及密乘三藏。竝即以＿レ是爲＿レ宗。
如＿二彼毘曇成實瑜伽中觀等＿一。窮＿レ理論焉則。皆莫＿レ不＿三以＿レ
是爲＿二所歸＿一矣。然則尋常禪者所＿二自夸＿一之禪者。乃諸宗
所依之如來藏心。而非＿二獨禪宗有＿一＿レ之。他若言＿下諸宗各
依＿二 一經＿一立焉。禪宗不＿三偏依＿二 一經＿一。諸宗則別。禪宗則
總＿上者。是亦不＿レ然。何者其依＿二 一經＿一者。門庭也。相待也。
若就＿二門庭＿一則。雖＿二禪宗＿一也非＿レ無＿二差別＿一。有＿二時時拂拭者＿一。
有＿二本來無物者＿一。有＿レ印＿二心於楞伽＿一。有＿レ印＿二心於金剛＿一。有＿二
三玄三要者＿一。有＿二 五位君臣者＿一。豈可＿レ謂＿二之區別＿一乎。若
就＿二堂奥＿一。約＿二絕待＿一論焉則。所謂華嚴天台密宗等。各自
統＿二收盡十方三世無盡無餘敎義＿一。無＿レ有＿二剩缺＿一。何區別
之有矣。由＿レ是觀＿レ之。尋常禪者所＿二自夸耀＿一之禪者。是諸
【十三頁下段】
宗之通依。而非＿二獨禪宗有＿一＿レ之。胡爲以＿二彼之所＿一＿レ崇。而
崇＿レ之乎。但予之所＿三以崇＿二禪宗＿一者。今且提＿二舉三兩＿一焉。
初祖示＿二神光＿一曰。汝外息＿二諸緣＿一。內心無＿レ喘。心如＿二牆壁 ＿一
可＿二以入＿一＿レ道。趙州曰。我在＿二南方＿一。三十年。除＿二粥飯二時
雜用心處＿一。《割書：云云。》香林四十年方成＿二 一片＿一。湧泉四十年
尚自走作。又石霜示＿レ 人。休去。歇去。寒灰古木去。古
廟香爐去。一條白練去。一念萬年去。蓋斯未悟之者。
眞參實修之正軌也。不＿三翅禪者而有＿二此修＿一。凡三乘一乘
之學人。稟＿二迦文之正化＿一者。皆應＿下當假＿二如上之修＿一。以
爲＿中入理之要＿上也。而像季之世。人法漸漓。學＿レ敎習＿レ律
者。僕僕爾拘＿二守名相＿一。修＿レ禪者。倀倀乎沈＿二著預定＿一。恰
如＿下 上＿二于崑丘＿一拾＿中收土塊＿上也。蓋少林慨＿二乎此弊風＿一。運＿二
那妙手＿一。截＿二斷旁見岐道＿一。直示＿二賢聖之王路＿一。將＿レ使＿三學
人挽＿二回自己元明眞心。於陰入之巢窟＿一。是予之所＿三以
崇＿二禪宗＿一也。又且彼宗叢林之風規。粗得＿二律檢之大體＿一。
雖＿二么麽雛僧＿一。率以＿下籍＿二禪那思惟＿一。體＿中究自己心性＿上。而
爲＿二意樂＿一。是乃迦文一化。沙門之眞風矣。是亦予之所＿三
現代語訳
【十二頁上段】
ちょうど水を加えて乳を売るようなものである。彼らは自ら護法扶宗と思っているが、その自らを揚げて他を貶める説が、執着心を崇めることによって、理致が自ずと偏ることを知らない。やがて中正の道を侵食することになる。一見すれば祖宗を扶けるように見えるが、実際は正法を伐る利斧である。このゆえに末法の世において、学道に志ある者は、深く諸宗の教えの根源を究め、その弊害を捨てて長所に就き、解行を死守すべきである。そうでなければ、必ず瓦石を宝玉と認めて、有識者の嘲笑を買うことになるだろう。その弊害については適当な時に述べる。今はとりあえず大乗六宗を挙げて、その長所を弁じ、学者の択法の指針とする。
今はただ六宗を挙げて、余の四家を述べない理由は、適当な時に明かす。
性起正法の大宗を開宣し、理は因果を極め、五重法界を廓げ、教えは普と別に分かれ、一乗の玄猷を彰かにし、二空三性をもって基礎を固め、十玄六相をもって楼観を厳かにし、茫茫たる素範をもって舎那が法界を統御する大化を的確に指すものは、華厳三祖の宗致に親しむべきである。そして三諦が綱を提げ、四悉に衆目を張り、一心が衡を持して十乗に千星を羅し、権実を兼ね明かして、殆ど教行因果の際を究め、利鈍ともに益を得て、上慢自屈の過を免れる。仏法が有って以来、その大成を集め、諸宗がこれを亀鑑とし、万世がこれを規矩とすべきものは、天台大師の説に備わっているのである。
【十二頁下段】
問う。諸宗は各々家法があるのに、なぜ智者の説が諸宗の亀鑑だというのか。答える。もし上根性で善根が淳熟した者なら、己宗で自足し、なぜ他を借りる必要があろうか。しかし中下流で善根薄少な者は、多くは躁進で浮露であり、法が情窩に随い、情解が主となって正慧が執着となって鬱結する。先ず天台教に指を染めて、諦観の玄猷と乗教の洪範を弁別してから本宗を学ぶのでなければ、賢者は智に魅惑され、不肖者は愚に扼殺される。賊を認めて子とするのでなければ、必ず麻を担いで金を棄てる者となろう。霊芝が言うように「もし自心を決白し、的確に妙境を指し、大小を甄別し、偏円を簡練し、歴位の浅深と涉道の次序を知るなら、ただ摩訶止観だけが心を投ずべきである」この言葉には旨がある。寂は私かに思うに、法華玄義こそ学仏の軌範である。
世間有為の事相を籍りて無相妙相を喻況し、法界性を彰かにし、持明具支の方便によって煩悩妄執を浄治し、大空生を悟り、四重曼荼が舎那の秘蔵を発し、三種妙戒が金薩の願行を摂し、性海の浩瀚を攪いて縁起の波瀾を廓げるものは、大日経疏の説に悉くしている。
問う。今の提示は近代の密教者の言と頗る異なるのはなぜか。答える。この義は容易に述べ難い。適当な時に明かそう。
【十三頁上段】
一条の黒路を假りて禅那の真脈に通じ、無垢の鉄鎚を拈って陰入の牢関を摧き、巧みに規縄を施して、像末の世に沙門家の真風を存するものは、少林直指の道に妙なるべきである。
或いは問う。子の禅宗を崇めるのは、禅家の禅宗を崇めるのと頗る異なるのか。答える。実にそうである。近代の禅者が自夸する禅とは、即ち衆生の心性であり、諸仏の法身である。而して天台・賢首及び密乗三蔵は、並びに即ちこれを宗とする。毘曇・成実・瑜伽・中観等の如く、理を窮め論ずれば、皆これを帰する所としないものはない。然らば尋常の禅者が自夸する禅とは、乃ち諸宗が依する如来蔵心であって、独り禅宗のみが有するものではない。他に「諸宗は各々一経に依って立つが、禅宗は偏えに一経に依らず、諸宗は別で禅宗は総である」と言う者があるが、これも然らず。何者、その一経に依るというのは門庭であり相待である。もし門庭に就けば、禅宗といえども差別がないわけではない。時時拂拭する者があり、本来無物とする者がある。心を楞伽に印する者があり、心を金剛に印する者がある。三玄三要を説く者があり、五位君臣を立てる者がある。どうして区別がないと言えようか。もし堂奥に就き、絶待について論ずれば、いわゆる華厳・天台・密宗等は、各自が十方三世無盡無余の教義を統収し、剰缺がない。何の区別があろうか。これによって観れば、尋常の禅者が自夸耀する禅とは、諸
【十三頁下段】
宗の通依であって、独り禅宗のみが有するものではない。なぜ彼らの崇める所をもって崇めるのか。但し予が禅宗を崇める所以は、今とりあえず三つ二つを提挙しよう。
初祖が神光に示して曰く「汝は外に諸縁を息め、内心に喘ぎなく、心を牆壁の如くすれば道に入ることができる」。趙州曰く「我は南方に在ること三十年、粥飯二時の雑用心処を除いて（云云）」。香林は四十年でようやく一片を成し、湧泉は四十年なお自ら走作した。また石霜が人に示すに「休去、歇去、寒灰枯木去、古廟香炉去、一条白練去、一念万年去」。蓋しこれらは未悟の者の真参実修の正軌である。ただ禅者のみがこの修を有するのではなく、凡そ三乗一乗の学人で、釈迦文の正化を稟ける者は、皆まさに如上の修を假りて、入理の要とすべきである。而して像季の世では、人法漸く漓れ、教を学び律を習う者は、せせこましく名相に拘守し、禅を修める者は、うろうろと預定に沈著する。ちょうど崑崙山に上って土塊を拾い集めるようなものである。蓋し少林はこの弊風を慨いて、那の妙手を運び、傍見岐道を截断し、直ちに賢聖の王路を示し、学人をして陰入の巣窟において自己元明の真心を挽回せしめようとした。これが予の禅宗を崇める所以である。またその宗の叢林の風規は、粗く律検の大体を得て、么麽たる雛僧といえども、率ね禅那思惟を籍りて自己心性を体究することを意楽とする。これは乃ち釈迦文一化の沙門の真風である。これもまた予の
英語訳
【Twelfth Page Upper Section】
It is exactly like adding water to sell milk. They consider themselves to be protecting the dharma and supporting their school, but they do not realize that their explanations that elevate themselves while denigrating others, by revering attachment, naturally make their reasoning biased. Gradually this erodes the path of centrality and correctness. At first glance it appears to support the patriarchal traditions, but in reality it is a sharp axe that cuts down the true dharma. Therefore, in this degenerate age, those who aspire to study the Way should deeply investigate the doctrinal sources of all schools, discard their corruptions and adopt their strengths, and steadfastly maintain understanding and practice. Otherwise, they will inevitably mistake pottery shards for precious jade and become objects of ridicule by the wise. Their corruptions will be discussed at the appropriate time. For now, I will simply raise the six Mahāyāna schools and discuss their strengths, to serve as a guide for scholars in choosing the dharma.
The reason I now raise only the six schools without discussing the other four traditions will be clarified at the appropriate time.
That which opens and proclaims the great school of dharma-nature origination, where principle reaches the ultimate of cause and effect, expands the five-fold dharma realm, divides teachings into universal and particular, manifests the mysterious plan of the One Vehicle, uses the two emptinesses and three natures to solidify the foundation, uses the ten mysteries and six characteristics to adorn the towers and pavilions, and with vast pristine standards accurately points to Vairocana's great transformation of governing the dharma realm - this is most intimately found in the essential teaching of the three Huayan patriarchs. As for the three truths raising the guidelines and spreading all details in the four siddhāntas, one mind holding the balance and arranging a thousand stars in the ten vehicles, clarifying both provisional and ultimate, nearly exhausting the realm of teaching, practice, cause and effect, benefiting both sharp and dull faculties, thus avoiding the fault of arrogance and self-limitation - what has gathered this great achievement since the existence of Buddha-dharma, what all schools can take as their mirror, what ten thousand generations can take as their standard, is most completely found in the explanations of Great Master Zhiyi.
【Twelfth Page Lower Section】
Question: Each school has its own family dharma - why do you say that what the Wise One explained is the mirror for all schools? Answer: If those of superior root-nature with mature good roots find their own school sufficient, why would they need to borrow from others? However, those of middle and lower streams with thin and few good roots are mostly hasty and superficially exposed, with dharma following emotional nests. When emotional understanding becomes primary, correct wisdom becomes attachment and becomes stagnant. Unless one first studies Tiantai teachings to distinguish the mysterious plan of truth-contemplation and the great standards of vehicle-teachings before studying their own school, the worthy will be enchanted by wisdom and the unworthy will be strangled by ignorance. If one does not mistake thieves for sons, one will surely become like someone who carries hemp while discarding gold. Lingzhi said: "If one wishes to clarify one's own mind, accurately point to the wondrous realm, distinguish between great and small, refine the partial and perfect, understand the shallow and deep positions and the sequence of approaching the Way, only the Mahā-śamatha-vipaśyanā can be trusted with one's heart." These words have meaning. I privately think that the Lotus Sutra's Mysterious Meaning is the standard for studying Buddhism.
As for borrowing worldly conditioned phenomena to metaphorically explain formless wondrous characteristics, manifesting dharma-realm nature, using the skillful means of complete mantra practice to purify afflictions and false attachments, awakening to great emptiness-birth, the four-fold maṇḍalas revealing Vairocana's secret treasury, the three kinds of wondrous precepts embracing Vajrasattva's vow-practices, stirring the vastness of the nature-ocean to expand the waves of dependent origination - this is most completely found in the explanations of the Mahāvairocana Sūtra Commentary.
Question: What you present here differs considerably from what modern esoteric practitioners say - why? Answer: This meaning cannot be easily explained. It will be clarified at the appropriate time.
【Thirteenth Page Upper Section】
That which borrows one black path to connect with the true pulse of dhyāna, grasps the stainless iron hammer to destroy the prison barriers of the skandhas and āyatanas, skillfully applies standards and measures to preserve the true atmosphere of the śramaṇa family in the age of semblance and final dharma - this is most wonderful in the directly-pointing Way of Shaolin.
Someone asks: Your veneration of the Chan school - does it differ considerably from how Chan practitioners venerate the Chan school? Answer: Indeed it does. What modern Chan practitioners boast of as Chan is precisely the mind-nature of sentient beings and the dharma-body of all buddhas. The Tiantai, Xianshou, and esoteric Tripiṭaka schools all take this as their foundation. Like Abhidharma, Satyasiddhi, Yogācāra, Madhyamaka and others - when one exhaustively discusses principle, none do not take this as their destination. Therefore, what ordinary Chan practitioners boast of as Chan is the Tathāgata-garbha mind that all schools depend upon, not something that the Chan school alone possesses. When others say "all schools each depend on one sūtra while the Chan school does not partially depend on one sūtra - the schools are particular while Chan is comprehensive" - this too is incorrect. Why? Depending on one sūtra refers to the gateway and relative aspects. If we consider gateways, even within the Chan school there are differences: some practice constant polishing, some hold to "originally nothing there." Some seal the mind with the Laṅkāvatāra, some seal the mind with the Diamond Sūtra. Some have three mysteries and three essentials, some have five ranks of lord and minister. How can one say there are no distinctions? If we consider the inner sanctum and discuss the absolute, the so-called Huayan, Tiantai, esoteric schools etc. each comprehensively embrace all inexhaustible teachings and meanings of the ten directions and three times without excess or deficiency. What distinctions could there be? Viewing it this way, what ordinary Chan practitioners boast and glorify as Chan is the
【Thirteenth Page Lower Section】
common foundation of all schools, not something possessed by the Chan school alone. Why venerate what they venerate? However, my reasons for venerating the Chan school - let me now raise two or three points.
The First Patriarch showed Shenguang, saying: "If you externally cease all conditions, internally have no panting mind, and make your mind like a wall, you can enter the Way." Zhaozhou said: "I was in the south for thirty years, except for the two meal times, there was no place for scattered mind-use (and so forth)." Xianglin took forty years to finally achieve one piece; Yongquan still ran about doing tasks after forty years. Also, Shishuang showed people: "Rest and stop, cease and desist, be like cold ashes and withered trees, like incense burners in ancient temples, like one white silk strip, like one thought lasting ten thousand years." These are the correct tracks of true participation and real cultivation for the unawakened. It's not only Chan practitioners who have this cultivation - all students of the three vehicles and one vehicle who receive Śākyamuni's true transformation should borrow such cultivation as the essential for entering principle. But in the age of semblance dharma, people and dharma gradually deteriorate. Those who study teachings and practice vinaya busily cling to names and characteristics; those who cultivate Chan wander about sunk in predetermined notions. It's exactly like climbing Mount Kunlun to collect dirt clods. Shaolin lamented this corrupt custom and exercised that wonderful hand to cut off side-views and branching paths, directly showing the royal road of sages and worthies, wanting to make students recover their own originally bright true mind from the dens of skandhas and āyatanas. This is why I venerate the Chan school. Moreover, the monastic regulations of that school roughly attain the general framework of vinaya restraint. Even tiny novice monks generally take delight in borrowing Chan contemplation to investigate their own mind-nature. This is the true atmosphere of śramaṇas in Śākyamuni's single transformation. This too is what I