翻刻
【四頁上段】
圓實大乘￣ノ之澤￣ニハ流＿二￣ス廢詮一如￣ノ之波水￣ヲ＿一。
經＿二歷￣ヲテ三祇￣ノ之路￣ヲ＿一。夢＿二￣ミテ昏夜￣ニ＿一而進＿二￣ム萬行￣ヲ＿一。
攝＿二在￣シテ一念￣ノ之門￣ニ＿一。向＿二￣テ赫日￣ニ＿一而見＿二￣ル衆德￣ヲ＿一。
四智心品￣ノ之大海￣ニハ揚＿二￣ケ無竭￣ノ之洪浪￣ヲ＿一。
三身萬德￣ノ之高山￣ニハ云扇＿二￣ク靡窮￣ノ之清風￣ヲ＿一 。
三論宗秀句十首
二藏構大￣ナリ。攝＿二￣ス釋迦尊八萬￣ノ之法財￣ヲ＿一。
三輪巧麗￣シ。安＿二￣ス善逝五千￣ノ之敎鈴￣ヲ＿一。
攝嶺松上￣ニハ無方宏悲￣ノ之雲普￣ク覆￣ヒ。
金陵栢下￣ニハ靡窮大法￣ノ之雨廣￣ク灑￣ク。
內外四邪。是￣レ有相有得￣ノ之雲霧。
體用二正。乃無得無依￣ノ之晴天。
八不正觀￣ノ之峯￣ニハ無相無念￣ノ之風凉￣ク。
二諦中道￣ノ之原￣ニハ森然森羅￣ノ之月朗￣ナリ。
眞際無動。立＿二￣テヽ諸法￣ヲ＿一而宛然￣タリ。
假名豈￣ニ壞￣センヤ說＿二￣テ實相￣ヲ＿一而寂爾￣タリ。
一念成覺￣ノ之深宮￣ニハ三身果滿￣チ。
【四頁下段】
三祇積行￣ノ之長路￣ニハ六度因圓￣ナリ。
元來是佛￣ノ之床上￣ニハ六趣￣ノ衆生皆升￣リ。
本自寂滅￣ノ之牕內￣ニハ一切有情咸￣ク入￣ル。
四種￣ノ釋義照＿二￣シ萬法妙宗￣ノ之靈玉￣ヲ＿一。
三種￣ノ方言。見＿二￣ス二諦玄旨￣ノ之神鏡￣ヲ＿一。
非指￣ノ之指￣ハ。直￣ニ指＿二￣シ晴空￣ノ之月￣ヲ＿一。
非月￣ノ之月￣ハ自￣ヲ照＿二￣ス普天￣ノ之下￣ヲ＿一。
龍樹。提婆￣ノ之顯揚。如來￣ノ本意直￣ニ顯。
興皇。金陵￣ノ之宣通。論主妙旨斯￣ニ通￣ス。
天台宗秀句十首
北齊巍巍￣トシテ創開南天大士￣ノ之廣戶￣ヲ。
南岳聳聳￣トシテ親顯＿二￣ハス西土善逝￣ノ之正路￣ヲ＿一。
台山￣ノ之嵐￣ハ。通＿二￣シ芳譽￣ヲ於五印￣ノ之境￣ニ＿一。
荆豁￣ノ之流。滿＿二沾潤￣ヲ於四海￣ノ之間￣ニ＿一。
莊＿二￣テハ四敎五時￣ノ之園￣ヲ＿一植＿二￣ヘ生不生滅￣ノ之群草￣ヲ＿一。
開＿二￣テハ十如十妙￣ノ之庭￣ヲ＿一。翫＿二￣フ相即圓融￣ノ之瑞華￣ヲ＿一。
三十七品助道￣ノ之谷￣ニハ見思￣ノ曠砂早￣ク流￣レ。
【五頁上段】
四十二重中道￣ノ之峯￣ニハ無明￣ノ盤石忽￣ニ碎￣ク。
實報華王￣ノ之境￣ハ。徧＿二￣ク娑婆雜穢￣ノ之地￣ニ＿一。
堪忍介爾￣ノ之心￣ハ。通＿二￣ス常寂光土￣ノ之空￣ニ＿一。
一心三觀￣ノ之寶池￣ニハ湛＿二￣ヘ一諦三諦￣ノ之水￣ヲ＿一。
百界千如￣ノ之瓊林￣ニハ榮＿二￣カン三千性相￣ノ之樹￣ヲ＿一。
十法成乘￣ノ之車￣ハ。導＿二￣キ初隨喜￣ノ之者￣ヲ＿一。
一重金剛￣ノ之船￣ハ。度＿二￣ス最後品￣ノ之人￣ヲ＿一。
性具妙如￣ノ之宮中￣ニハ森羅￣タル萬象本備￣レリ。
修德顯現￣ノ之殿內￣ニハ炳焉￣タル千門新￣ニ生￣ス。
不變常住￣ノ之路。物我本一￣ナリ。
緣起常住￣ノ之門￣ハ。構作恆￣ニ萬￣ナリ。
開示悟入。是￣レ住行向地￣ノ旨通￣ス。
止觀明静。乃空假中道￣ノ證速￣ナリ 。
禪宗秀句十首
西天二十八￣ノ之師。源流俱￣ニ潔￣シ。
東夏第一代￣ノ之祖。宗緒獨￣リ麗￣シ。
直指人心。是￣レ祖師西來￣ノ之意。
【五頁下段】
見性成佛。乃正法眼藏之旨。
理致￣ノ珠中￣ニハ知＿二￣リ緣生無性￣ノ之相￣ヲ＿一。
機關鏡上￣ニハ見＿二￣ル本來本自￣ノ之體￣ヲ＿一。
本無煩惱之床￣ノ上￣ニハ不＿レ見＿二客塵￣ノ之事￣ヲ＿一。
元是菩提￣ノ之牎￣ノ內￣ニハ無￣シ存＿二￣スルコト始本￣ノ之相￣ヲ＿一。
聳聳焉￣タル峨峯凉凉風颯颯￣タリ。
渺渺焉￣タル深谷潤潤水潺潺￣タリ。
荷澤洪州￣ノ之室￣ニハ翫＿二￣ヒ任運本然￣ノ之月￣ヲ＿一。
百丈南岳￣ノ之宅￣ニハ耀＿二￣カス文自在遍照￣ノ之光￣ヲ＿一。
金沙歷然￣トシテ津濱本無＿二禽鳥￣ノ之跡＿一。
吠空蒼然￣トシテ天漢不＿レ見＿二雲翳￣ノ之姿￣ヲ＿一。
野原豁澤。榮＿二￣カシ千林￣ノ之卉木￣ヲ＿一。
江海泉池。鼓＿二￣ス萬里￣ノ之澐瀾￣ヲ＿一。
動禪禪動。居＿二￣シ一味￣ノ之玄宗￣ニ＿一。
語默默語。入＿二￣ル不二￣ノ之幽旨￣ニ＿一。
到處利＿二￣シテ品物￣ヲ＿一。泯＿二￣シ品物￣ノ之心￣ヲ＿一。
赴方作＿二￣シテ学佛事￣ヲ＿一。亡＿二佛事￣ノ之想￣ヲ＿一。
現代語訳
円実大乗の沢には廃詮一如の波水を流す。
三祇の路を経歴し、昏夜に夢みて万行を進む。
一念の門に摂在し、赫日に向かって衆徳を見る。
四智心品の大海には無竭の洪浪を揚げ、
三身万徳の高山には靡窮の清風を扇ぐ。
三論宗秀句十首
二蔵構大なり。釈迦尊八万の法財を摂す。
三輪巧麗し。善逝五千の教鈴を安んず。
摂嶺の松上には無方宏悲の雲が普く覆い、
金陵の柏下には靡窮大法の雨が広く灑ぐ。
内外四邪は、これ有相有得の雲霧なり。
体用二正は、すなわち無得無依の晴天なり。
八不正観の峰には無相無念の風涼しく、
二諦中道の原には森然森羅の月朗らかなり。
真際無動にして、諸法を立てて宛然たり。
仮名豈に壊せんや、実相を説いて寂爾たり。
一念成覚の深宮には三身果満ち、
三祇積行の長路には六度因円なり。
元来是仏の床上には六趣の衆生皆升り、
本自寂滅の窓内には一切有情咸く入る。
四種の釈義は万法妙宗の霊玉を照らし、
三種の方言は二諦玄旨の神鏡を見す。
非指の指は、直ちに晴空の月を指し、
非月の月は自ら普天の下を照らす。
龍樹・提婆の顕揚により、如来の本意直ちに顕れ、
興皇・金陵の宣通により、論主の妙旨斯に通ず。
天台宗秀句十首
北斉巍巍として創めて南天大士の広戸を開き、
南岳聳聳として親しく西土善逝の正路を顕す。
台山の嵐は、芳誉を五印の境に通じ、
荊豁の流は、沾潤を四海の間に満たす。
四教五時の園を荘して、生不生滅の群草を植え、
十如十妙の庭を開いて、相即円融の瑞華を翫ぶ。
三十七品助道の谷には見思の曠砂早く流れ、
四十二重中道の峰には無明の盤石忽ちに砕く。
実報華王の境は、遍く娑婆雑穢の地に及び、
堪忍介爾の心は、常寂光土の空に通ず。
一心三観の宝池には一諦三諦の水を湛え、
百界千如の瓊林には三千性相の樹を栄えしむ。
十法成乗の車は、初随喜の者を導き、
一重金剛の船は、最後品の人を度す。
性具妙如の宮中には森羅たる万象本より備わり、
修徳顕現の殿内には炳焉たる千門新たに生ず。
不変常住の路は、物我本一なり。
縁起常住の門は、構作恒に万なり。
開示悟入は、これ住行向地の旨通ず。
止観明静は、すなわち空仮中道の証速なり。
禅宗秀句十首
西天二十八の師は、源流俱に潔し。
東夏第一代の祖は、宗緒独り麗し。
直指人心は、これ祖師西来の意なり。
見性成仏は、すなわち正法眼蔵の旨なり。
理致の珠中には縁生無性の相を知り、
機関の鏡上には本来本自の体を見る。
本無煩悩の床上には客塵の事を見ず、
元是菩提の窓内には始本の相を存することなし。
聳聳焉たる峨峰は涼涼風颯颯たり。
渺渺焉たる深谷は潤潤水潺潺たり。
荷沢洪州の室には任運本然の月を翫び、
百丈南岳の宅には文自在遍照の光を耀かす。
金沙歴然として津浜本より禽鳥の跡なく、
吠空蒼然として天漢に雲翳の姿を見ず。
野原豁沢して、千林の卉木を栄えしめ、
江海泉池して、万里の澐瀾を鼓す。
動禅禅動、一味の玄宗に居し、
語黙黙語、不二の幽旨に入る。
到る処に品物を利して、品物の心を泯し、
方に赴いて仏事を作して、仏事の想いを亡す。
英語訳
In the marsh of perfect and real Mahāyāna flow the wave-waters of abandoning explanation in unity.
Traversing the path of three asaṃkhyeya kalpas, dreaming in the dark night while advancing myriad practices.
Contained within the gate of one thought, facing the brilliant sun to see all virtues.
In the great ocean of four wisdoms' mental factors rise the vast waves of inexhaustibility.
On the high mountain of three bodies' myriad virtues fans the clear breeze of boundlessness.
Ten Excellent Verses of the Three Treatises School
The two collections are greatly structured, embracing the eighty thousand dharma treasures of Śākyamuni.
The three wheels are skillfully beautiful, securing the five thousand teaching bells of Sugata.
Above the pine of Mount She, clouds of boundless great compassion universally cover.
Below the cypress of Jinling, rain of endless great dharma widely sprinkles.
The four heterodoxies of internal and external are the clouds and mist of having characteristics and attainment.
The two orthodoxies of essence and function are the clear sky of non-attainment and non-dependence.
On the peak of eight negations' correct contemplation, the wind of no-characteristics and no-thought is cool.
In the plain of two truths' middle way, the moon of luxuriant forest illumination is bright.
The true limit is motionless - establishing all dharmas while remaining perfectly natural.
How could provisional names be destroyed? - explaining true characteristics while remaining peacefully thus.
In the deep palace of one-thought enlightenment, the fruits of three bodies are fulfilled.
On the long path of three kalpas' accumulated practice, the causes of six perfections are complete.
On the bed of originally being Buddha, sentient beings of six destinies all ascend.
Within the window of originally being quiescent extinction, all sentient beings universally enter.
The four types of interpretive meanings illuminate the spiritual jewel of myriad dharmas' wonderful principle.
The three types of explanatory methods reveal the divine mirror of two truths' profound purport.
The finger that is not a finger directly points to the moon in clear sky.
The moon that is not a moon illuminates everything under the universal heaven.
Through Nāgārjuna and Āryadeva's exposition, the Tathāgata's original intention is directly manifested.
Through Xinghuang and Jinling's proclamation, the treatise masters' wonderful purport is thus transmitted.
Ten Excellent Verses of the Tiantai School
Northern Qi, majestic and towering, first opened the wide doors of the Southern Heaven Great Being.
Southern Peak, lofty and soaring, personally manifested the correct path of the Western Land's Sugata.
The mountain mist of Tiantai communicates fragrant reputation throughout the realms of Five India.
The flowing streams of Jing reach saturation and moistening throughout the space of four seas.
Adorning the garden of four teachings and five periods, planting the various grasses of arising, non-arising, and extinction.
Opening the courtyard of ten suchnesses and ten wonders, enjoying the auspicious flowers of mutual identity and perfect interpenetration.
In the valley of thirty-seven categories of aids to the path, the vast sands of view-delusions and thought-delusions quickly flow away.
On the peak of forty-two levels of middle way, the solid rock of ignorance suddenly shatters.
The realm of reward-body's lotus king pervades throughout the defiled land of sahā.
The mind of forbearance in the briefest moment connects to the sky of constantly tranquil light-land.
In the jewel pond of one mind's three contemplations is contained the water of one truth and three truths.
In the gem forest of hundred realms and thousand suchnesses flourish the trees of three thousand natures and characteristics.
The vehicle of ten dharmas becoming a conveyance guides those of initial joyful acceptance.
The ship of single-layer vajra ferries across people of the final category.
Within the palace of inherent nature's wonderful suchness, the luxuriant myriad phenomena are originally complete.
Within the hall of cultivated virtue's manifestation, the brilliant thousand gates are newly born.
The path of unchanging constant abiding - things and self are originally one.
The gate of dependent origination's constant abiding - construction and creation are eternally myriad.
Opening, showing, awakening, and entering - this principle of dwelling, practice, dedication, and stages is transmitted.
Cessation and contemplation's clarity and tranquility - this is the swift realization of emptiness, provisional, and middle way.
Ten Excellent Verses of the Chan School
The twenty-eight masters of the Western Heaven - source and flow are all pure.
The first-generation patriarch of Eastern China - the sectarian lineage alone is beautiful.
Directly pointing to the human mind - this is the intention of the patriarch's coming from the west.
Seeing nature and becoming Buddha - this is the purport of the treasury of the true dharma eye.
Within the jewel of principle and phenomena, one knows the characteristics of dependent origination's lack of inherent nature.
On the mirror of mechanism and opportunity, one sees the essence of original coming and original self.
On the bed of originally having no afflictions, one does not see the affairs of guest dust.
Within the window of originally being bodhi, there is no preservation of the characteristics of beginning and fundamental.
The towering lofty peaks - cool breezes rustle refreshingly.
The distant deep valleys - moistening waters babble continuously.
In the chambers of Heze and Hongzhou, they enjoy the moon of natural spontaneity.
In the residences of Baizhang and Nanyue, they radiate the light of unobstructed universal illumination.
Golden sands clearly evident - the shores originally have no traces of birds.
Barking at emptiness, vastly blue - in the Milky Way one sees no forms of cloud shadows.
Wild plains broad and moist flourish the plants and trees of thousand forests.
Rivers, seas, springs, and ponds resound with the surging waves of myriad li.
Moving meditation, meditation moving - dwelling in the profound principle of one taste.
Speaking silence, silent speaking - entering the subtle purport of non-duality.
Everywhere benefiting all things while extinguishing the mind toward things.
Going everywhere performing Buddha-work while abandoning thoughts of Buddha-work.