一　顕揚正法復古集二巻 - 翻刻

翻刻

【十四頁上段】
　以歆＿二羨禪宗＿一也。子莫＿二復怪＿一焉。
其能開＿二顯乎如來大悲之秘極＿一。厭穢欣淨施＿二異方便＿一。三
有因＿レ斯長揖。指方立相開＿二大義門＿一。五乘從＿レ是齊入。佛力
加祐。如＿二月印＿一＿レ水。至誠感通。變＿レ鐵成＿レ金。指＿二此徑路＿一。示＿二
此要門＿一。以使＿下濁世重障衆生。速入＿二不退＿一頓超＿中萬劫之修＿上
者。宜＿レ莫＿レ優＿二乎淨土諸師之提倡＿一矣。
　是敎之眞所＿レ壞＿二于簡易＿一。蓋斯情謂之簡易。而非＿二佛祖
　之簡易＿一也。易往無人之誠說。宜＿二深留＿一＿レ意矣。
若夫剖＿二判化制＿一。以垂＿二 七衆之彛範＿一。班＿二布止作＿一。以示＿二衆行
之洪基＿一。提＿二揚三行＿一。撮＿二要於廣律＿一。申＿二明諸乘＿一。布＿二益於群
彙＿一。搰搰焉興＿二復三學均修之淳源＿一。淳淳乎開＿二宣止觀雙
運之玄門＿一。對治有＿レ序。自＿レ之而大。譬＿二夫伐＿一＿レ樹。始先刊＿レ枝。
使＿二根株漸朽＿一。眞修攀＿レ階。自＿レ 下而上。類＿下之登＿二 五層樓＿一。必
始＿上レ自＿二初級＿一。以挽＿二回四依八正之古道。於像末之世者＿一。宜＿レ
莫＿レ正＿二乎南山律師之所宗＿一矣。
　或問。南山之所＿二製述＿一。率申＿二釋毘尼＿一而已。至＿三其論＿二定
　慧之道＿一則。未＿二多聞＿一焉。今之所＿二讚述＿一。豈非＿レ逕＿二庭于彼

【十四頁下段】
　宗＿一耶。答。子問全出＿二于不＿一＿レ領＿二南山宗＿一矣。至＿レ 下當＿レ辨。
如＿レ 上六宗。其門庭則雖＿レ有＿二碩異＿一。其堂奧則理味鹹會矣。
譬如＿二醫之療＿レ病藥劑非＿レ 一。溫補滋潤之劑有之。寒涼攻擊
之劑有之。平和調理之劑有之。補瀉溫涼由＿レ病用捨。君臣
佐使隨＿レ方轉易。其方劑則雖＿レ有＿二多別＿一。而至＿二於療＿レ病養＿レ命
之功＿一則。全無＿二軒輊＿一也。是故授＿レ藥者。服＿レ藥者。祇應＿下於＿二藥
物之眞贋。配劑之好惡。病藥之差當＿一。而細加＿中檢察＿上焉。不＿三＿レ
應＿レ局＿二定乎某藥則好藥也。某藥則不好藥也。某劑則可也。
某劑則不可也等＿一。諸宗法義亦復如＿レ是。學者應＿下頓抛＿二却
是宗則妙也高也。彼宗則麤也卑也等之偏執妄想＿一。只深
簡＿中練乎其之所＿レ稟機敎投合不。解行隨＿二順於正法＿一不等＿上
也。若能如＿レ是思惟觀察。日鍜月鍊者。則縱令不＿レ至＿二證悟＿一。
而此人成＿二就世俗之見＿一。而不＿レ失＿レ爲＿二佛徒＿一矣。
　十宗之中。唯舉＿二 六宗＿一不＿レ出＿二餘四＿一者何耶。謂。餘之四
　宗今不＿レ行＿二于世＿一。且夫俱舍成實。乃小乘宗。是人空敎。
　三論法相。乃大乘始門。是法空敎。若以＿二此二空敎＿一。爲＿二
　大乘實敎之方便＿一。則最妙矣。以＿二是敎＿一爲＿二究竟＿一。則非＿レ理

【十五頁上段】
　也。然像末之世。立＿レ宗垂＿レ統。則必以＿二抑揚＿一而爲＿二先驅＿一。
　今時若弘＿二彼四宗＿一者。則由＿二明宗之情爲＿一＿レ崇。而必起＿二揚＿レ
　小抑＿レ大。褒＿レ權貶＿レ實之愆＿一乎。無垢友順憬之覆轍。豈
　可＿レ不＿レ懼乎哉。因思。彼之四宗不＿レ宜＿レ行＿二乎末世＿一者已。
　其之所＿三以不＿二舉而評＿一焉可＿レ察。問。以＿レ小貶＿レ大。以＿レ權抑＿レ
　實之可＿レ懼。固應＿レ爾矣。若稟＿二 六宗＿一者。執＿レ實而毁＿二權小＿一。
　寧非＿二過失＿一耶。答以＿レ實而斥＿二權小＿一者。亦重愆矣。然彼
　之六宗。其得＿二正旨＿一者則。實能生＿二權小＿一。權小能成＿レ實。權
　實相資。其不＿二相離＿一。如＿二娑羅迦隣提＿一。豈可＿二。毁斥＿一也。其
　致＿二僻執＿一者之。以＿レ實毁＿二斥權小＿一者。是味敎者之失。而
　非＿二宗乘之過＿一也。
問。六宗所立。竝皆攝＿レ機之妙門者。深領＿二其旨＿一。未＿レ詳＿二 六
宗所立如何＿一。幸聽＿二其宗要＿一焉。答。六宗法義高遠廣大。豈
可＿二輙辨＿一乎。顧古來論＿二 八宗十宗＿一之說。甚爲＿二拙陋＿一。且後之
傳持交生＿二變態＿一。本宗之眞爲＿レ此𣻏【氵に梟】剝。置之不＿レ辨則。遂乃
使＿二佛祖之正旨泯絕叵＿一＿レ得＿二復見＿一乎。於＿レ是乎奮然濡＿レ毫。述＿二
其梗概＿一。以備＿二創學之研磨＿一矣。六宗者何。謂一華嚴宗。二

【十五頁下段】
天台宗。三曼荼羅宗。四禪宗。五淨土宗。六南山律宗。
初華嚴宗者。今且分＿二 五門＿一而辨＿レ之。何等爲＿レ 五。一略述
祖承＿一。二華嚴敎相。三華嚴宗趣。四乘敎分齊。五修入法
界。初略述＿二祖承＿一者。隋有＿二杜順帝心和上＿一。神智拔萃。悟＿二
入華嚴法界＿一。製＿二述五敎三觀＿一。宜＿二說一乘緣起十玄門＿一。其
文言則僅數十行。其旨趣則含＿二無盡理＿一。所謂五敎止觀者＿二
一法有我無門。是小乘敎。二生即無生門。是大乘始敎。
三事理圓融門。是大乘終敎。四語觀雙絕門。是大乘頓
敎。五華嚴三昧門＿一。是一乘圓敎。所謂三觀者。一眞空絕
相觀。二事理無礙觀。三周徧含容觀。五敎約＿レ敎以示＿二止
觀＿一。三觀就＿レ理以彰＿二觀心＿一。彼此相攝。理歸＿二 一致＿一。全是華嚴
大敎海之智印也。華嚴宗猷濫＿二觴於此＿一。至相儼尊者。夙
學＿二佛陀光統之敎乘＿一。深探＿二今經之玄𧷤【賾の左に縦線あり】＿一。又承＿二法於帝心＿一。
倍究＿二法界之秘奥＿一。更感＿二異僧告＿一。攝静思惟。大啓＿二悟乎六
相因陀羅＿一。後撰＿二述華嚴搜玄記孔目章等＿一。以發＿二揚此宗＿一。
一乘同別之妙旨。於＿レ是開立。五敎十玄之幽旨。於＿レ是燦
然。賢首藏國師。夙負＿二靈機＿一。修＿二道於大白山＿一。餌＿レ木數年。

現代語訳

【十四頁上段】
禅宗を羨望する所以である。もはや怪しまないでほしい。

如来大悲の秘極を開顕し、穢れを厭い浄土を欣う異方便を施し、三有がこれによって長く別れを告げ、方を指し相を立てて大義門を開き、五乗がこれより斉しく入り、仏力が加護すること月が水に映るが如く、至誠が感通して鉄を変じて金と成し、この径路を指し、この要門を示して、濁世重障の衆生をして速やかに不退に入り、頓に万劫の修を超えしめるものは、浄土諸師の提唱に優るものはない。

この教えが真に簡易によって壊れるのは、蓋しこの情謂の簡易であって、仏祖の簡易ではない。「往き易きも人無し」の誠説に、深く留意すべきである。

化制を剖判して七衆の彝範を垂れ、止作を班布して衆行の洪基を示し、三行を提揚し、広律から要を撮り、諸乗を申明し、群類に益を布き、搰搰として三学均修の淳源を興復し、淳淳として止観双運の玄門を開宣し、対治に序有り、これより大となす。譬えば樹を伐るに、始め先ず枝を刊り、根株をして漸く朽ちしむるが如く、真修は階を攀じ、下より上へ、これを五層楼に登るに類し、必ず初級より始まる。四依八正の古道を像末の世に挽回するものは、南山律師の所宗に正しきものはない。

或いは問う。南山の製述は、率ね毘尼を申釈するのみである。定慧の道を論ずるに至っては、未だ多く聞かない。今の讚述は、あに彼の宗に径庭するのではないか。答える。子の問いは全く南山宗を領解していないことから出ている。適当な時に弁じよう。

【十四頁下段】
上の如き六宗は、その門庭は碩異有りといえども、その堂奥においては理味咸く会する。譬えば医の病を療するに薬剤一でない如し。温補滋潤の剤有り、寒涼攻撃の剤有り、平和調理の剤有り。補瀉温涼は病によって用捨し、君臣佐使は方に随って転易す。その方剤は多別有りといえども、病を療し命を養う功に至っては、全く軒輊無きなり。是故に薬を授くる者、薬を服する者は、祇だ薬物の真贋、配剤の好悪、病薬の差当において細かに検察を加うべきのみ。某薬は則ち好薬なり、某薬は則ち不好薬なり、某剤は則ち可なり、某剤は則ち不可なり等に局定すべからず。諸宗法義も亦た是の如し。学者は頓に「是の宗は則ち妙なり高なり、彼の宗は則ち麤なり卑なり」等の偏執妄想を抛却し、只だ深くその稟機と教えとの投合、解行の正法への随順等を簡練すべきなり。もし是の如く思惟観察し、日に鍛え月に錬る者は、縦令証悟に至らずとも、而してこの人は世俗の見を成就して、仏徒たるを失わざるなり。

十宗の中、唯だ六宗を挙げて余の四を出さないのは何故か。謂く、余の四宗は今世に行われず。且つ夫れ倶舎・成実は乃ち小乗宗、是れ人空教なり。三論・法相は乃ち大乗始門、是れ法空教なり。もしこの二空教をもって大乗実教の方便とすれば、則ち最妙なり。是の教をもって究竟とすれば、則ち理に非ず

【十五頁上段】
なり。然るに像末の世に宗を立て統を垂るれば、則ち必ず抑揚をもって先駆と為す。今時もし彼の四宗を弘めば、則ち明宗の情を崇めることによって、必ず小を揚げ大を抑え、権を褒めて実を貶める愆を起こさんか。無垢友順憬の覆轍、豈に懼れざるべけんや。因って思うに、彼の四宗の末世に行うべからざる所以、察すべし。

問う。小をもって大を貶め、権をもって実を抑えるの懼るべき、固より爾るべし。もし六宗を稟ける者、実を執して権小を毀らば、寧ろ過失に非ざらんや。答う。実をもって権小を斥くる者も、亦た重愆なり。然れども彼の六宗、その正旨を得る者は、則ち実は能く権小を生じ、権小は能く実を成す。権実相資して相離れず。娑羅迦隣提の如し。豈に毀斥すべけんや。その僻執を致す者の、実をもって権小を毀斥するは、是れ味教者の失にして、宗乗の過に非ざるなり。

問う。六宗所立、並びに皆な摂機の妙門なるは、深くその旨を領す。未だ六宗所立如何を詳らかにせず。幸いにその宗要を聴かん。答う。六宗法義高遠広大、豈に輙く弁ずべけんや。顧みるに古来八宗十宗を論ずるの説、甚だ拙陋為り。且つ後の伝持交々変態を生じ、本宗の真、此の為に侵剝さる。置いて弁ぜざれば、則ち遂に仏祖の正旨をして泯絶し復た見ることを得叵からしむ。是に於いて奮然として毫を濡らし、その梗概を述べて、創学の研磨に備う。六宗とは何ぞ。謂く、一に華厳宗、二に

【十五頁下段】
天台宗、三に曼荼羅宗、四に禅宗、五に浄土宗、六に南山律宗。

初めに華厳宗とは、今とりあえず五門に分けてこれを弁ず。何等を五と為すか。一に略して祖承を述べ、二に華厳教相、三に華厳宗趣、四に乗教分斉、五に修入法界。

初めに略して祖承を述ぶとは、隋に杜順帝心和上有り。神智抜萃し、華厳法界に悟入し、五教三観を製述し、一乗縁起十玄門を宣説す。その文言は僅かに数十行なれども、その旨趣は無尽の理を含む。所謂五教止観とは、一に法有我無門、是れ小乗教。二に生即無生門、是れ大乗始教。三に事理円融門、是れ大乗終教。四に語観双絶門、是れ大乗頓教。五に華厳三昧門、是れ一乗円教。所謂三観とは、一に真空絶相観、二に事理無礙観、三に周遍含容観。五教は教に約して止観を示し、三観は理に就いて観心を彰す。彼此相摂し、理は一致に帰す。全く是れ華厳大教海の智印なり。華厳宗猷ここに濫觴す。至相儼尊者、夙に仏陀光統の教乗を学び、深く今経の玄賾を探り、又た法を帝心に承け、倍々法界の秘奥を究め、更に異僧の告を感じ、摂静思惟し、大いに六相因陀羅に悟を啓く。後に華厳捜玄記孔目章等を撰述し、以ってこの宗を発揚す。一乗同別の妙旨、ここに於いて開立し、五教十玄の幽旨、ここに於いて燦然たり。賢首蔵国師、夙に霊機を負い、大白山に道を修し、木を餌すること数年、

英語訳

【Fourteenth Page Upper Section】
This is why I admire and long for the Chan school. Please no longer find this strange.

That which can reveal the secret ultimate of the Tathāgata's great compassion, applies the different skillful means of despising the impure and delighting in the pure, causes the three realms to bid farewell through this, points to directions and establishes characteristics to open the gate of great meaning, enables the five vehicles to enter equally from this point, where Buddha's power provides protection like the moon reflecting in water, where sincere devotion creates resonance transforming iron into gold, pointing to this direct path and showing this essential gate to enable sentient beings of the turbid world with heavy obstacles to quickly enter non-regression and suddenly transcend myriad eons of cultivation - nothing surpasses the advocacy of the Pure Land masters.

What truly corrupts this teaching through "simplicity" is this emotional notion of simplicity, not the Buddha-patriarch's simplicity. One should pay deep attention to the sincere teaching that "though easy to reach, no one goes there."

That which analyzes and distinguishes between transformative and regulatory teachings to establish the constant standards for the seven groups, distributes prohibitions and prescriptions to show the great foundation of communal practices, raises up the three practices and extracts the essentials from the extensive vinaya, expounds and clarifies all vehicles to spread benefit among all categories of beings, vigorously reviving the pure source of balanced cultivation of the three studies, purely opening and proclaiming the mysterious gate of the dual operation of śamatha and vipaśyanā, with antidotes in proper sequence growing from small to great - like felling a tree by first cutting the branches to make the roots gradually decay, true cultivation climbs step by step from bottom to top, analogous to climbing a five-story tower which must begin from the first level - that which recovers the ancient path of the four reliances and noble eightfold path in the age of semblance dharma is most perfectly found in what Master Nanshan took as his foundation.

Someone asks: What Nanshan composed was generally just explanations of the vinaya. As for discussing the path of concentration and wisdom, we haven't heard much. Doesn't today's praise differ greatly from that school? Answer: Your question arises entirely from not understanding the Nanshan school. This will be clarified at the appropriate time.

【Fourteenth Page Lower Section】
The six schools mentioned above, though their gateways have great differences, in their inner sanctums the flavors of principle all converge. It's like medical treatment of illness - the medicinal formulas are not uniform. There are warming, supplementing, nourishing and moistening formulas; there are cooling and attacking formulas; there are gentle regulating formulas. Supplementing, purging, warming and cooling are used or discarded according to the illness; sovereign, minister, assistant and envoy [ingredients] change according to the prescription. Though the prescriptions have many differences, when it comes to the function of treating illness and nourishing life, there is no superiority or inferiority at all. Therefore, those who give medicine and those who take medicine should only carefully examine the authenticity of the medicinal substances, the quality of the compounding, and the appropriateness of medicine to illness. One should not fixate on [judgments like] "this medicine is good medicine, that medicine is not good medicine, this formula is acceptable, that formula is unacceptable," etc. The doctrinal meanings of all schools are also like this. Students should immediately discard biased attachments and delusory thoughts like "this school is wonderful and lofty, that school is coarse and base," and only deeply refine [their judgment of] whether their capacity matches the teaching, whether understanding and practice accord with the true dharma, etc. If one can think and observe in this way, forging day by day and refining month by month, then even if one doesn't reach enlightenment, this person will achieve mundane understanding without losing their status as a Buddhist disciple.

Among the ten schools, why do I raise only six schools without presenting the other four? The other four schools are not practiced in the world today. Moreover, Abhidharmakośa and Satyasiddhi are Hinayāna schools - teachings of personal emptiness. Madhyamaka and Yogācāra are the initial gate of Mahayāna - teachings of dharma emptiness. If one takes these two emptiness teachings as skillful means for Mahayāna ultimate teachings, then they are most wonderful. To take these teachings as ultimate is contrary to principle.

【Fifteenth Page Upper Section】
However, in establishing schools and transmitting lineages in the age of semblance dharma, one must necessarily use elevation and suppression as the vanguard. If one were to propagate those four schools nowadays, wouldn't the veneration of sectarian sentiments necessarily give rise to the fault of elevating the small while suppressing the great, praising the provisional while denigrating the ultimate? Should we not fear following the mistaken path of Vimalamitta, Śuddhamitra and Jingang? Reflecting on this, one can understand why those four schools should not be practiced in the final age.

Question: That elevating small over great and suppressing ultimate with provisional should be feared is naturally so. But if followers of the six schools cling to the ultimate while destroying the provisional and small, wouldn't this also be a fault? Answer: Those who use the ultimate to attack the provisional and small also commit grave error. However, among those six schools, those who grasp the correct essence can use the ultimate to generate the provisional and small, while provisional and small can complete the ultimate. Provisional and ultimate support each other and are inseparable, like the śāla and khadira trees - how could one destroy and attack them? When those who fall into biased attachment use the ultimate to destroy and attack the provisional and small, this is the fault of those who cling to teachings, not an error of the school-vehicles themselves.

Question: That all six schools' establishments are wonderful gates for embracing beings - I deeply understand this principle. But I'm not clear on how the six schools are established. I would be grateful to hear their essential points. Answer: The doctrinal meanings of the six schools are lofty, distant, vast and great - how could they be easily explained? Looking back at ancient discussions of eight or ten schools, they are extremely crude and shallow. Moreover, later transmission has produced various distortions, eroding the truth of the original schools. If we leave this without clarification, we will ultimately cause the correct intent of buddhas and patriarchs to be extinguished beyond recovery. Therefore I take up the brush with determination to outline their general features for the study and refinement of beginning students. What are the six schools? They are: first, Huayan school; second,

【Fifteenth Page Lower Section】
Tiantai school; third, Maṇḍala school; fourth, Chan school; fifth, Pure Land school; sixth, Nanshan Vinaya school.

First, the Huayan school: I will now divide this into five sections for explanation. What are the five? First, briefly describing the patriarchal lineage; second, Huayan doctrinal characteristics; third, Huayan sectarian aims; fourth, the scope of vehicle-teachings; fifth, cultivational entry into the dharma realm.

First, briefly describing the patriarchal lineage: In the Sui dynasty there was Master Dushun Dixin. His spiritual wisdom was outstanding; he awakened to the Huayan dharma realm and composed the Five Teachings and Three Contemplations, expounding the One Vehicle dependent origination and ten mysterious gates. Though his written words were merely several dozen lines, their purport contained inexhaustible principle. The so-called Five Teachings Śamatha-Vipaśyanā are: first, the gate of dharmas existing but no-self - this is Hinayāna teaching; second, the gate of birth being non-birth - this is Mahayāna initial teaching; third, the gate of perfect fusion of phenomena and principle - this is Mahayāna final teaching; fourth, the gate of dual extinction of words and contemplation - this is Mahayāna sudden teaching; fifth, the Huayan samādhi gate - this is One Vehicle perfect teaching. The so-called Three Contemplations are: first, true emptiness absolute characteristic contemplation; second, unobstructed phenomena and principle contemplation; third, universal encompassing contemplation. The Five Teachings use teachings to show śamatha-vipaśyanā; the Three Contemplations use principle to manifest mind-contemplation. They mutually embrace each other and principle returns to one essence. This is entirely the wisdom-seal of the great Huayan teaching ocean. The Huayan school's essential plan had its origins here. The Venerable Zhixiang Yan had long studied the teaching-vehicle of Buddhatrāta and Guṇaśrī, deeply explored the mysterious profundities of this sutra, and also received the dharma from Dixin, further investigating the secret depths of the dharma realm. Moreover, he received instruction from an extraordinary monk, engaged in concentrated contemplation, and greatly awakened to the six characteristics of Indra's net. Later he composed the Huayan Exploration of Mysteries Record, Essential Meanings Chapter, etc., to develop and promote this school. The wonderful intent of the One Vehicle's sameness and difference was established here; the profound meaning of five teachings and ten mysteries became brilliant here. National Master Fazang of Xianshou, endowed from long ago with spiritual faculties, cultivated the Way on Great White Mountain, eating [bark and] wood for several years,