Chinese
卍新续藏第 58 册 No. 1000 评复古记 No. 1000 评复古记(一名扶焚薪) 希迪 谨录 题曰复古记。 评曰。斯文之作。裁自师资。述人既殊。理应略拣。今雷同立名者。推让之礼安在哉。有若曰。自生民以来。未有盛于孔子也。其易继乎。 记曰。自狭之宽。折为十类。乃至然上诸经。皆各诠显一乘教义分齐。若以同别开判者。前八别教。以虽互为主伴。皆是无尽法海。故第九一经。义当同教。以随一方。遂机少说。 评曰。题称华严记。开同别者。应问曰。华严二家拣时意邪。收时意邪。拣收俱时意邪。拣时意者。清凉何曰无尽修多罗总名。收时意者。何曰拣非涅槃等。俱时意者。拣收二开。皆为别旨。何开同别。 记曰。第九一经。义当同教。以随一方。逐机少说。但为方便。非主经故。是故下同教中。始自一乘二三乘等并列余经皆是第九眷属经摄。良由是方便。乃至入一乘摄。 评曰。且明二中初义。太一云。依法华经。约界分体相。方便究竟不同。其究竟乘。第九摄乎。是方便乎又三乘中初义。太一云。显法本示不同。贤首释一乘云。以其唯说别教。是知皆眷属是方便非也。 记曰。无尽教海。诠示一乘 因果二大甚深分齐。又曰。皆各诠显一乘教义分齐。又曰。难思教海。总曰华严。通显一乘教义二大分齐。故立斯题。 评曰。题中华严者。所弘经也。一乘教义分齐者。所释义也。章者能释文也。是则弘经作章。以章释义。故次文云。今将开释如来海印三昧一乘教义。略作十门等。今于数行之间。三处谓华严。诠显一乘教义分齐。具意安在哉。陆沉正义也。 记曰。建立者。孔目曰。一乘法义。佛及普贤行愿建立。有情众生。依而住持。 评曰。如此等引证。可谓知其源流。但演义为文。非玉峰辨不三昧也。 记曰。是故下同教中。始于一乘经无量乘。并列其中。总出余经。故曰余经。是共教一乘。三乘小乘共依故。 评曰。下显法本末门。一乘乃当圆教。三乘当中间三教。而至相谓。余经是共教一乘。三乘小乘共依故。其一乘乃泯二之教。其三乘唯始教。二义天壤。辄便引成。若不煎除。必至蔓莚。 记曰。前代诸德。但于教门。显权实不同。方便正乘有异。尊显华顿。圆究竟等。 评曰。世尊初成正觉。指天上天下唯华严独尊。(光明觉品疏曰。佛成道后。始放光明。却现初生及涅槃者。约微细门。融三世故。钞曰。约微细门者。一中顿具一切诸法。炳然齐现。名 现代汉语译本 因果二大甚深分齐。又说，都各自诠释显扬一乘教义的分齐。又说，难以思议的教海。总的来说是《华严经》。通达显扬一乘教义的二大分齐。所以立这个题目。 评：题目中的‘华严’，是所弘扬的经典。‘一乘教义分齐’，是所解释的义理。‘章’是能解释的文。这样就是弘扬经典，作章来解释义理。所以下面的文字说，‘现在将要开释如来海印三昧一乘教义，略作十门’等等。现在在几行字之间，三处提到《华严经》，诠释显扬一乘教义的分齐，完整的意义在哪里呢？这是淹没了正义啊。 记：建立者，孔目说：‘一乘法义，佛及普贤行愿建立。有情众生，依而住持。’ 评：像这样的引证，可以说是知道它的源流。但演义成文，如果不是玉峰辨析，就不能达到三昧的境界。 记：因此在同教中，开始于一乘经无量乘，并列在其中，总括其余的经典。所以说‘余经’，是共教一乘，三乘小乘共同依止的。 评：下面显示法本末门，一乘应当是圆教，三乘应当是中间的三教，而互相称谓。‘余经’是共教一乘，三乘小乘共同依止。它的一乘是泯灭二的教义，它的三乘只是始教。两种意义天差地别，竟然随便引用。如果不加以清除，必定会蔓延滋长。 记：前代的诸位德者，只是在教门中，显示权实的不同，方便正乘的差异，尊崇显扬华顿，圆究竟等。 评：世尊最初成就正觉，指天上天下唯有《华严经》最为尊贵。（光明觉品疏说：佛成道后，开始放出光明，却显现初生及涅槃，这是从微细的方面来说，融合三世的缘故。钞说：从微细的方面来说，一中顿然具备一切诸法，明显地同时显现，叫做……）
English
English version The two great profound divisions of cause and effect. It also says that they each explain and reveal the divisions of the One Vehicle (Ekayana) teaching. It also says, the ocean of teaching that is difficult to conceive. In general, it is the Avatamsaka (Flower Garland Sutra). Thoroughly revealing the two great divisions of the One Vehicle teaching. Therefore, this title is established. Commentary: The 'Avatamsaka' in the title is the sutra being propagated. 'Divisions of the One Vehicle teaching' are the principles being explained. 'Chapter' is the text that can explain. Thus, it is propagating the sutra, making chapters to explain the principles. Therefore, the following text says, 'Now, we will explain the One Vehicle teaching of the Samadhi of the Ocean Seal of the Tathagata (Tathagata-samudra-mudra), briefly making ten gates,' and so on. Now, within a few lines, the Avatamsaka is mentioned in three places, explaining and revealing the divisions of the One Vehicle teaching. Where is the complete meaning? This is submerging the correct meaning. Note: The establisher, Kongmu (孔目), says: 'The Dharma meaning of the One Vehicle is established by the Buddha and the vows and practices of Samantabhadra (普贤). Sentient beings rely on it and maintain it.' Commentary: Such citations can be said to know its origin. However, elaborating the meaning into writing, if it is not distinguished by Yufeng (玉峰), one cannot attain samadhi. Note: Therefore, in the same teaching, starting from the One Vehicle Sutra and countless vehicles, they are listed together, encompassing the remaining sutras. Therefore, it is said 'other sutras' are the common teaching of the One Vehicle, which the Three Vehicles and the Small Vehicle commonly rely on. Commentary: Below, the gate of the root and branch of the Dharma is revealed. The One Vehicle should be the Perfect Teaching (Round Teaching), and the Three Vehicles should be the three teachings in between, and they address each other. 'Other sutras' are the common teaching of the One Vehicle, which the Three Vehicles and the Small Vehicle commonly rely on. Its One Vehicle is the teaching that obliterates duality, and its Three Vehicles are only the Initial Teaching. The two meanings are worlds apart, yet they are casually cited. If they are not removed, they will surely spread and grow. Note: The virtuous ones of previous generations only showed the differences between provisional and real in the teaching gate, the differences between expedient and correct vehicles, honoring and revealing the suddenness of the Avatamsaka, the completeness of the roundness, and so on. Commentary: When the World Honored One (世尊) first attained perfect enlightenment, he pointed out that only the Avatamsaka is the most honored in heaven and earth. (The commentary on the 'Luminous Awakening' chapter says: After the Buddha attained enlightenment, he began to emit light, but showed the initial birth and nirvana, which is from the subtle aspect, merging the three times. The notes say: From the subtle aspect, all dharmas are suddenly fully present in one, clearly appearing simultaneously, called...) --------------------------------------------------------------------------------
Chinese
［彼］细门。故说一相之中。具余七相。如在母胎。即具余七。今在成正觉相中。具余七相也。言融三世者。亦即十世隔法异成门。受生是过去。涅槃是未来。故有谓初生非初成者。抵突自宗)华严大经。岂俟诸师。而然后为尊非。章曰。炳然同时。齐头显现。华严大经。岂俟诸师。而然后为显邪。当知华严大经。由诸祖之弘传。不由诸师之尊显也。 记曰。真观以来。奘师西归。基师承袭。以五性三乘为实。一乘一性为权。其说翳于一乘。其道盛行中国。起信等疏。以言教具缺等。辞而辟之。遂明一性一乘为实。三乘五性为权。终顿二教。皆谈一性。是以判入一乘。清凉承后圭山继踵等。 评曰。观其文意。谓吾祖独以法相繁兴。而判终顿为一。不然。何云其道盛行中国。遂明一性一乘为实。三乘五性为权。乃至是以判入一乘邪。傥三藏不归。法相不兴。则诸祖概将终顿。但为权否。若尔。吾宗风说终顿为实。尽是遮情。非显法理。当知终顿为贤。亦一乘宗显法理也。其间十条料拣。始可遮情耳。 记曰。问清凉曰。昔实不滞方便。故不会之。何谓趣正乘是方便邪。答曰。祖师但曰不滞方便。不言不是方便。 评曰。不滞方便之方便。始教权三也。正乘方便之方便。一乘也。故太一曰。一 现代汉语译本： ［彼］细门（指微细的法门）。所以说在一相之中，具备其余七相。如同在母胎中，即已具备其余七相。如今在成就正觉之相中，也具备其余七相。说到融摄三世，也就是十世隔法异成门。受生是过去，涅槃是未来。所以有人说初生并非初成，这是抵触自家宗义。《华严大经》，难道要等待其他法师，然后才显得尊贵吗？章疏说，炳然同时，齐头显现。《华严大经》，难道要等待其他法师，然后才显得明显吗？应当知道《华严大经》，是由历代祖师的弘扬传布，而不是由某些法师的尊崇显扬。 记述说，从真观（法师名）以来，玄奘（法师名）法师西行归来，窥基（法师名）法师继承其学说，以五性三乘为实，一乘一性为权。这种说法遮蔽了一乘的教义，但其学说在中国盛行。起信论等疏，以言教不完备等理由来驳斥它，于是阐明一性一乘为实，三乘五性为权。终教和顿教，都谈论一性，因此判归于一乘。清凉（法师名）继承其后，圭山（法师名）继续追随等。 评论说，从其文意来看，认为我的祖师独自以法相的繁荣兴盛，而判终教和顿教为一。如果不是这样，为什么说其学说在中国盛行，于是阐明一性一乘为实，三乘五性为权，乃至因此判归于一乘呢？如果玄奘三藏（法师名）没有归来，法相没有兴盛，那么诸位祖师是否会将终教和顿教，都只看作是权宜之说呢？如果那样，我们宗派所说的终教和顿教为实，就全是遮掩实情，而不是显扬法理了。应当知道终教和顿教为贤，也是一乘宗显扬法理。其中的十条拣择，才可以遮掩实情罢了。 记述说，问清凉（法师名）说，过去真实不滞留于方便，所以不会合。为什么说趣向正乘是方便呢？回答说，祖师只是说不滞留于方便，没有说不是方便。 评论说，不滞留于方便的方便，是始教的权宜三乘。正乘方便的方便，是一乘。所以太一（法师名）说，一
English
English version: [That] Subtle gate (refers to subtle Dharma gate). Therefore, it is said that within one aspect, all other seven aspects are complete. Just as in the mother's womb, the other seven are already complete. Now, in the aspect of accomplishing perfect enlightenment, the other seven aspects are also complete. Speaking of integrating the three times, it is also the gate of the ten times separated by different accomplishments of Dharma. Being born is the past, Nirvana is the future. Therefore, some say that initial birth is not initial accomplishment, which contradicts one's own sect. The *Avatamsaka Sutra*, does it need to wait for other teachers to then be honored? The chapter says, 'Clearly at the same time, appearing side by side.' Does the *Avatamsaka Sutra* need to wait for other teachers to then be revealed? It should be known that the *Avatamsaka Sutra* is propagated by the ancestral masters, not by the honoring and revealing of certain teachers. It is recorded that since Zhenguan (a Dharma master's name), Master Xuanzang (a Dharma master's name) returned from the West, Master Kuiji (a Dharma master's name) inherited his teachings, considering the five natures and three vehicles as real, and the one vehicle and one nature as provisional. This saying obscures the doctrine of the One Vehicle, but its teachings flourished in China. Commentaries on the *Awakening of Faith* and others refuted it with reasons such as incomplete teachings, and then clarified that the One Nature and One Vehicle are real, and the Three Vehicles and Five Natures are provisional. Both the Teaching of the End and the Sudden Teaching discuss the One Nature, therefore they are classified into the One Vehicle. Qingliang (a Dharma master's name) inherited it later, and Guishan (a Dharma master's name) continued to follow, etc. It is commented that, judging from the meaning of the text, it is believed that our ancestor alone used the flourishing of Dharma characteristics to judge the Teaching of the End and the Sudden Teaching as one. If not, why would it be said that its teachings flourished in China, and then clarified that the One Nature and One Vehicle are real, the Three Vehicles and Five Natures are provisional, and even therefore classified into the One Vehicle? If Tripitaka Xuanzang (a Dharma master's name) had not returned and the Dharma characteristics had not flourished, would all the ancestral masters have regarded the Teaching of the End and the Sudden Teaching as merely provisional? If so, our sect's saying that the Teaching of the End and the Sudden Teaching are real would all be concealing the truth, not revealing the Dharma principle. It should be known that the Teaching of the End and the Sudden Teaching are virtuous, and also the One Vehicle sect reveals the Dharma principle. The ten discriminations in between can only conceal the truth. It is recorded that, Qingliang (a Dharma master's name) was asked, 'In the past, reality did not dwell on expedients, so they did not converge. Why is it said that approaching the Correct Vehicle is an expedient?' He replied, 'The ancestral master only said not to dwell on expedients, not that it is not an expedient.' It is commented that, the expedient that does not dwell on expedients is the provisional three vehicles of the Initial Teaching. The expedient of the Correct Vehicle is the One Vehicle. Therefore, Taiyi (a Dharma master's name) said, 'One' --------------------------------------------------------------------------------
Chinese
乘义者。分别有二等。何以为问。答中亦不以此义释成。而云但云不滞方便。不言不是方便。是亦权实不分失。 记曰。虽不俟会。根熟而自归。譬如寄食旅亭。不遣而自往矣。 评曰。记以寄食旅亭。释故不会之之语者。且不滞方便。三中牛车邪。亦白牛车邪。寄食旅亭。化城邪。宝处邪。 记曰。以三中等者。相宗不信三外有一。以门外牛车观于露地。二牛不辨。故今判云。三中牛车。同于羊鹿。俱属方便门也。 评曰。谓由相宗不信有一。今判牛车同于羊鹿者。准下章曰。与彼三乘。全别不同。宜可广依华严经普贤境界准思之。又曰。良由此法。出情难信。是故圣者将彼三乘。对比决之。且贤首云。与彼三乘。全别不同。特拣法相邪。又经家独为法相而决之邪。又况科家云正显相。若于正显相科中。便云相宗不信三外有一。而料拣者。何妨笑庵法师下章三处明文。法相宗通终教邪。又何妨藏藏独拣权始邪。然海东书良证也。而觉抄谓。相宗学人多不信之等者。约圣意多含也。以傍为正失。 记曰。答依等者。阿含经等。依彼自宗。则云有所禀之教。依以起行。以行趣果。得二涅槃。今依法华了义大乘等经。则云昔日但有善诱之空言。不能如实修四无量。故无实行。 评曰 现代汉语译本： 关于‘乘义’，可以分为两种不同的层次。提问者的问题是什么呢？回答中并没有用这个意义来解释清楚，只是说‘不滞方便’，却没有说‘不是方便’。这样也是权巧和真实没有区分清楚的过失。 注释中说：即使不等待法华会上开悟，根机成熟的人也会自然归向佛法，就像寄住在旅馆的人，不用人送也会自己回去一样。 评论说：注释用寄住在旅馆来解释‘故不会之’这句话，那么，‘不滞方便’，是指三乘中的牛车吗？还是指白牛车呢？寄住在旅馆，是指化城吗？还是指宝所呢？ 注释中说：用三乘中的牛车等来比喻，是因为法相宗不相信三乘之外还有一乘。他们就像在露地上从门外看牛车，分不清二牛（羊车、鹿车）。所以现在判断说，三乘中的牛车，和羊车、鹿车一样，都属于方便之门。 评论说：说是因为法相宗不相信有一乘，所以现在判断牛车和羊车、鹿车一样，那么，按照下文所说‘与彼三乘，全别不同’，应该广泛地依据《华严经》普贤菩萨的境界来思考。又说：‘良由此法，出情难信’，所以圣者将三乘对比来决断。而且贤首大师说，‘与彼三乘，全别不同’，是特意拣别法相宗吗？或者经家只是为法相宗而决断吗？而且科判家说‘正显相’，如果在‘正显相’的科判中，就说法相宗不相信三乘之外有一乘，而进行评论，那么何妨笑庵法师在下文三处明确说明法相宗通于终教呢？又何妨藏**拣别权始教呢？然而海东的书是很好的证明。而觉抄说，法相宗的学人大多不相信等等，是就圣人的意图而言，包含了很多意义。把旁支当作正宗就错了。 注释中说：回答依据等等，《阿含经》等等，依据他们自己的宗派，就说是有所禀受的教法，依据它来修行，以修行趋向果位，得到二种涅槃。现在依据《法华经》了义大乘等等经典，就说过去只有善巧诱导的空话，不能如实地修四无量心，所以没有实际的修行。 评论说：