翻刻
【六頁上段】
當＿レ知。問。據＿二婆沙論異部宗輪論等說＿一。以＿二大天五事＿一
爲＿二邪說＿一毁斥。《割書：云云。》今之所＿レ敍。與＿レ彼異者何耶。 答。
婆沙等所＿レ言。蓋斯毘婆沙師誣謗之說爾。所＿二以知＿一者。
善見律二。地持論一說。大天是聖者。一時之大法將
也。瑜伽略纂及嘉祥三論玄中。出＿二大天之事實＿一可＿レ尋。
按。大天所說全不＿レ違＿二法印＿一。不＿レ乖＿二諦理＿一。但發＿二大乘秘
密＿一。以顯＿二 三藏實義＿一耳。所以大衆部本末諸部。竝服＿二膺
之＿一。所＿レ誦五事。亦有＿二道理＿一。大衆本末。咸誦＿二此偈＿一。上座
所＿レ出正量部等。亦誦＿二 五事＿一。毘婆沙師之所＿レ舉者。斯指＿レ
鹿作＿レ馬之說也可＿レ知。 問。毘婆沙師何由惡＿二大天＿一之
甚。而作＿二如＿レ斯無根非法之誣＿一耶。 答。上座部但弘＿二 三
藏＿一。緊禁＿三爲＿レ凡說＿二 上上法＿一。以謂大天所說乃犯＿二極禁＿一。
一諍已後瓦相毁斥。憎如＿二仇怨＿一。毘婆沙師去＿二大天＿一垂＿二
二百年＿一。漫錄＿二流言＿一。以抑＿二彼計＿一而已。往古來今類例頗
多。不＿レ可＿レ怪焉。梅冒＿二風雪＿一香氣撲＿レ鼻。鐵煉＿二爐鞴＿一釼光
射＿レ斗。古賢所＿レ諍非＿二凡所＿一＿レ識也。學者莫＿三容易評＿二量之＿一
矣。
【六頁下段】
二百年後從＿二大衆部＿一分＿二出三部＿一。一一說部。二說出世部。
三灰山住部。二百年中又從＿二大衆部＿一出＿二 一部＿一。名＿二多聞部＿一。
復出＿二 一部＿一。名＿二多聞分別部＿一。復出＿二 二部＿一。一支提山部。二北
山住部。本末合則成＿二 八部＿一。上座部宗二百年中無＿二復異
諍＿一。三百年初分爲＿二 二部＿一。一上座弟子部。二薩婆多部。三
百年中從＿二薩婆多部＿一出＿二 一部＿一。名＿二可住子部＿一。三百年中
從＿二可住子部＿一復出＿二 四部＿一。一法尚部。二賢冑部。三正量部。
四密林山部。三百年中從＿二薩婆多部＿一復出＿二 一部＿一。名＿二正地
部＿一。三百年中從＿二正地部＿一復出＿二 一部＿一。名＿二法護部＿一。三百年中
從＿二薩婆多＿一又出＿二 一部＿一。名＿二善藏部＿一。三百年中從＿二薩婆多部＿一
又出＿二 一部＿一。名＿二說度部＿一。亦名＿二說經部＿一。如＿レ是上座本末合成＿二
十二部＿一。上座大衆本末部合則成＿二 二十部＿一。自＿レ爾已後支
派分流成＿二 五百部＿一。宗計紛綸互相是非。遂乃至＿二隔＿レ河飲＿一＿レ
水。適化無方陶誘非＿レ 一。均以＿二息累＿一爲＿レ門。同以＿二滅理＿一爲＿レ
宗。雖＿二其施設門庭分＿一＿レ歧。竝不＿レ妨＿二如來清淨法界＿一。折杖分
氎之譬喻。旨在＿二于兹＿一矣。佛滅百年後。優婆掬多有＿二 五弟
子＿一。於＿二毘尼藏＿一各作＿二 一家＿一。分爲＿二 五部＿一。一曇無德部。二薩
【七頁上段】
婆多部。三彌沙塞部。四迦葉遺部。五婆鹿浮羅部。而此
五部至＿二于三百年後＿一各出＿二律本＿一。此五部律。總別開合異
說紛挐。如＿二律部鈔疏之中明＿一。可＿レ討。
二部十八部五部等異說頗多。如＿二大集經。文殊問經。智
論。十八部論。部執異論＿一。異部宗輪論＿一。如＿二 三藏記。育王
傳。法苑珠林等出＿一可＿レ尋。
曁＿二于佛滅過五百年＿一。三藏學者轉執＿二名相＿一。隠＿二覆實義＿一。乃
膠＿二帶自所學＿一。至＿二于不＿一＿レ知＿レ更有＿レ進＿二趣於上上法＿一。
三藏敎法以詮＿二 三學＿一。乃使＿三學人修＿二戒定慧＿一。聖道現前
入＿二無爲界＿一。於＿二無累解脫心中＿一。漸轉＿二進於甚深上上法＿一。
是爲＿二 三藏實義＿一。所以佛在世正法之初。出家弟子同
依＿二律檢＿一。行＿二於二持＿一。跏＿二坐空間＿一。修＿二 五停心＿一。觀＿二 四念處＿一。
以＿レ悟爲＿レ則。悟心現前。則百千三昧無量法門。悉由＿二是
處＿一出。學佛能事畢矣。佛滅後三百年有＿二迦陀衍尼子＿一。
定慧拔萃。聰明利根。遊＿二戲於阿毘達磨＿一。製＿二 八犍度＿一。五
百論師結＿二集廣說＿一。承襲弘演。毘婆沙宗於＿レ是勃興。其
學久之稍稍生＿レ弊。名相繁蕪如＿二閙叢林＿一。專攻＿二言詮＿一。不＿レ
【七頁下段】
事＿二眞修＿一。剩不＿レ知＿二大乘法是聲聞乘所顯之眞理＿一。妄加＿二
毁斥＿一。甘罹＿二重■【𠎝】＿一。豈不＿レ痛哉。
於＿レ是乎。有＿二馬鳴龍樹無著世親堅慧等四依大士＿一。悲＿二夫
頽風＿一。愍＿二其淪溺＿一。製＿二造大乘阿毘達磨＿一。弘＿二揚方等經典＿一。
將＿下籍＿二此善巧＿一以通＿中暢三藏之實義＿上。乃弗＿レ獲＿レ已而施＿二此適
化＿一耳。非＿下輙舉＿二揚大乘＿一而撥＿中棄三藏＿上也。於＿レ 中如＿二龍樹提
婆二大士＿一。則依＿二共般若＿一示＿二遍計空＿一。無著世親二菩薩。則
明＿二唯識變＿一顯＿二依他有＿一。馬鳴堅慧二大士。則說＿二如來藏＿一顯＿二
圓成中＿一。如＿レ 上三宗施設雖＿レ殊。其致不＿レ升。空有二敎是大
乘始門。如來藏敎乃大乘終極。是乃性海之波瀾。入理
之階漸也。弘敎大士爲＿二如來使＿一。降＿二生閻浮＿一。分＿レ敎立＿レ宗。
開＿二發秘藏＿一。以賑＿二像運＿一。內鑒冷然無＿レ有＿二乖諍＿一。過千年後
有＿二 二論師＿一。一曰＿二護法＿一。一曰＿二清辨＿一。空有殊＿レ宗。法戰交起。
如＿二史傳載＿一。後賢評謂＿二相破相成＿一。理固應＿レ爾矣。時有＿二龍智
三藏＿一。從＿二龍樹大士＿一傳＿二曼荼羅秘經＿一。善無畏金剛智不空
等大阿闍梨。傳傳密付。傅＿二持是法＿一。三摩耶禁忌＿レ傳＿二非器＿一。
所以未＿レ至＿下于别張＿二門庭＿一。以攝＿中群機＿上也。印度弘傳梗概
現代語訳
【六頁上段】
当に知るべし。問う。婆沙論・異部宗輪論等の説に拠れば、大天の五事を邪説として毀斥している。今の所叙は、彼と異なるのは何故か。答う。婆沙等の言うところは、蓋しこの毘婆沙師の誣謗の説である。知る所以は、善見律・地持論の説によれば、大天は聖者であり、一時の大法将である。瑜伽略纂及び嘉祥の三論玄中に、大天の事実を出しているので尋ねるべきである。
考えるに、大天の所説は全く法印に違わず、諦理に乖かない。ただ大乗の秘密を発して、三蔵の実義を顕すのみである。所以に大衆部の本末諸部は、並びにこれに服膺した。所誦の五事も、また道理がある。大衆の本末は、咸くこの偈を誦し、上座の所出の正量部等も、また五事を誦した。毘婆沙師の所挙は、これ鹿を指して馬と作す説であることを知るべし。問う。毘婆沙師は何によって大天を悪むこと甚だしく、このような無根非法の誣いを作すのか。答う。上座部はただ三蔵を弘め、凡夫のために上上法を説くことを緊禁した。大天の所説は極禁を犯すと以謂い、一度諍いが起こった後は瓦のように相い毀斥し、憎むこと仇怨の如くであった。毘婆沙師は大天を去ること垂んど二百年、漫ろに流言を録して、彼の計を抑するのみである。往古来今、類例は頗る多く、怪しむべからず。梅は風雪を冒して香気鼻に撲ち、鉄は爐鞴に煉られて劍光斗を射る。古賢の争うところは凡夫の識るところに非ず。学者は容易に評量してはならない。
【六頁下段】
二百年後、大衆部から三部が分出した。一に一説部、二に説出世部、三に灰山住部である。二百年中にまた大衆部から一部が出て、多聞部と名づけた。復た一部が出て、多聞分別部と名づけた。復た二部が出た。一に支提山部、二に北山住部である。本末合わせて八部と成る。上座部宗は二百年中に復た異諍なかった。三百年の初めに分かれて二部となった。一に上座弟子部、二に薩婆多部である。三百年中に薩婆多部から一部が出て、可住子部と名づけた。三百年中に可住子部から復た四部が出た。一に法尚部、二に賢胄部、三に正量部、四に密林山部である。三百年中に薩婆多部から復た一部が出て、正地部と名づけた。三百年中に正地部から復た一部が出て、法護部と名づけた。三百年中に薩婆多からまた一部が出て、善蔵部と名づけた。三百年中に薩婆多部からまた一部が出て、説度部と名づけ、また説経部とも名づけた。このように上座の本末合わせて十二部と成る。上座・大衆の本末部合わせて二十部と成る。それより已後、支派分流して五百部と成った。宗計紛綸として互いに相い是非し、遂に河を隔てて水を飲むに至った。適化方なく、陶誘一にあらず。均しく息累を以て門と為し、同じく滅理を以て宗と為す。その施設する門庭は分岐するといえども、並びに如来の清浄法界を妨げず。折杖分氎の譬喻は、旨ここにある。仏滅百年後、優婆掬多に五弟子があり、毘尼蔵において各々一家を作し、分かれて五部となった。一に曇無徳部、二に薩
【七頁上段】
婆多部、三に弥沙塞部、四に迦葉遺部、五に婆鹿浮羅部である。この五部は三百年後に至って各々律本を出した。この五部律は、総別開合の異説紛挐として、律部鈔疏の中に明らかにするが如く、討ぬべきである。
二部十八部五部等の異説は頗る多い。大集経・文殊問経・智論・十八部論・部執異論・異部宗輪論、三蔵記・育王伝・法苑珠林等に出すが如く、尋ぬべきである。
仏滅を過ぎること五百年に及んで、三蔵学者は転た名相に執して実義を隠覆し、乃ち自ら所学に膠帯して、更に上上法に進趣することがあるを知らざるに至った。
三蔵教法は三学を詮するを以て、乃ち学人をして戒定慧を修せしめ、聖道現前して無為界に入らしめ、無累解脱の心中において、漸く甚深上上法に転進せしむ。これを三蔵の実義と為す。所以に仏在世正法の初めは、出家弟子は同じく律検に依り、二持を行じ、空間に跏坐し、五停心を修し、四念処を観じ、悟を以て則と為した。悟心現前すれば、則ち百千三昧無量法門は、悉く是の処より出づ。学仏の能事畢るのである。仏滅後三百年に迦陀衍尼子があり、定慧抜萃、聡明利根で、阿毘達磨に遊戯し、八犍度を製した。五百論師は結集広説し、承襲弘演した。毘婆沙宗はここにおいて勃興した。その学久しくして稍々弊を生じ、名相繁蕪にして閙叢林の如く、専ら言詮を攻めて、
【七頁下段】
真修を事とせず。剰え大乗法は声聞乗の所顕の真理であることを知らず、妄りに毀斥を加え、甘んじて重■【𠎝】を罹る。豈に痛ましからずや。
ここにおいて馬鳴・龍樹・無著・世親・堅慧等の四依大士があり、頽風を悲しみ、その淪溺を愍み、大乗阿毘達磨を製造し、方等経典を弘揚した。この善巧に籍りて三蔵の実義を通暢せんとするに、乃ち已むを得ずしてこの適化を施すのみである。輙く大乗を挙揚して三蔵を撥棄するのではない。その中、龍樹・提婆の二大士の如きは、則ち共般若に依って遍計空を示し、無著・世親の二菩薩は、則ち唯識変を明らかにして依他有を顕し、馬鳴・堅慧の二大士は、則ち如来蔵を説いて円成中を顕した。上の如く三宗の施設は殊なりといえども、その致は升らず。空有二教は大乗の始門であり、如来蔵教は乃ち大乗の終極である。これ乃ち性海の波瀾、入理の階漸である。弘教の大士は如来の使と為り、閻浮に降生し、教を分かち宗を立て、秘蔵を開発して像運を賑わした。内鑑冷然として乖諍あることなし。千年を過ぎた後に二論師があった。一を護法と曰い、一を清弁と曰う。空有宗を殊にし、法戦交々起こった。史伝の載する如くである。後賢は相破相成と評謂し、理固より爾るべきである。時に龍智三蔵があり、龍樹大士から曼荼羅秘経を伝えた。善無畏・金剛智・不空等の大阿闍梨は、伝々密付してこの法を傅持した。三摩耶にて非器に伝えることを禁忌した。所以に未だ別に門庭を張って群機を摂するに至らず。印度の弘伝の梗概は
英語訳
【Sixth Page Upper Section】
This should be known. Question: According to the explanations in the Abhidharmamahāvibhāṣā-śāstra, the Samayabhedoparacanacakra, and other texts, Mahādeva's five points are criticized and rejected as heretical teachings. Why does your present account differ from theirs? Answer: What the Vibhāṣā and others say is merely the slanderous statements of these Vibhāṣā masters. The reason we know this is that according to the Samantapāsādikā and Bodhisattvabhūmi, Mahādeva was a sage and a great dharma general of his time. The actual facts about Mahādeva can be found in the Yugaśāstra-vyākhyā and Jizang's Sanlun xuanyi, which should be consulted.
Upon examination, Mahādeva's teachings did not violate the dharma seals at all, nor did they contradict the truth of the noble truths. They merely revealed Mahāyāna secrets to manifest the true meaning of the three baskets. Therefore all the branch schools of the Mahāsāṃghika accepted them wholeheartedly. The five points they recited also had doctrinal basis. All branches of the Mahāsāṃghika recited this verse, and even the Sammitīya school that emerged from the Sthavira also recited the five points. What the Vibhāṣā masters presented was clearly pointing at a deer and calling it a horse. Question: Why did the Vibhāṣā masters hate Mahādeva so intensely as to make such baseless and unlawful accusations? Answer: The Sthavira school only propagated the three baskets and strictly prohibited explaining the supreme dharmas to ordinary people. They considered Mahādeva's teachings to violate extreme prohibitions. After one dispute, they criticized each other like broken tiles, hating each other like enemies. The Vibhāṣā masters, nearly two hundred years after Mahādeva, carelessly recorded rumors merely to suppress his theories. From ancient times to the present, there are quite many such examples, so it should not be surprising. Plum blossoms brave wind and snow with their fragrance striking the nose; iron is refined in the furnace with sword light shooting toward the stars. What the ancient sages disputed is not within the understanding of ordinary people. Scholars should not easily pass judgment on such matters.
【Sixth Page Lower Section】
After two hundred years, three schools split off from the Mahāsāṃghika: (1) Ekavyavahārika, (2) Lokottaravāda, and (3) Kukkuṭika. During the two hundred years, one more school emerged from the Mahāsāṃghika called Bahuśrutīya. Another school emerged called Prajñaptivāda. Two more schools emerged: (1) Caitika and (2) Aparaśaila. Including the root and branches, there were eight schools in total. The Sthavira school had no further disputes during the two hundred years. At the beginning of the third century, it divided into two schools: (1) Sthavira disciples and (2) Sarvāstivāda. During the third century, one school emerged from the Sarvāstivāda called Kaśyapīya. During the third century, four more schools emerged from the Kaśyapīya: (1) Dharmaguptaka, (2) Bhadrayānīya, (3) Sammitīya, and (4) Channagiriya. During the third century, another school emerged from the Sarvāstivāda called Mahīśāsaka. During the third century, another school emerged from the Mahīśāsaka called Dharmaguptaka. During the third century, another school emerged from the Sarvāstivāda called Tāmraśāṭīya. During the third century, another school emerged from the Sarvāstivāda called Sautrāntika, also known as Dārṣṭāntika. Thus the root and branches of the Sthavira totaled twelve schools. The root and branch schools of both Sthavira and Mahāsāṃghika together made twenty schools. After this, they branched and split into five hundred schools. Their doctrinal theories were confused and tangled, mutually affirming and denying each other, eventually reaching the point of "drinking water across rivers." Skillful means were boundless, and methods of guidance were not uniform. All equally took the cessation of defilements as their gate and extinction of principle as their doctrine. Although their established school gates diverged, none obstructed the Tathāgata's pure dharma realm. The metaphor of breaking a staff and dividing cloth has its meaning here. One hundred years after the Buddha's nirvana, Upagupta had five disciples who each established a school within the Vinaya basket, dividing into five schools: (1) Dharmaguptaka, (2) Sar-
【Seventh Page Upper Section】
vāstivāda, (3) Mahīśāsaka, (4) Kāśyapīya, and (5) Vātsīputrīya. These five schools each produced vinaya texts after three hundred years. These five school vinayas had various conflicting explanations regarding general and specific, opening and closing, as detailed in the vinaya commentaries and sub-commentaries, which should be investigated.
There are quite many different accounts of the two schools, eighteen schools, five schools, etc. They can be found in texts such as the Mahāsaṃnipāta-sūtra, Mañjuśrī-paripṛcchā-sūtra, Mahāprajñāpāramitā-śāstra, Aṣṭādaśa-nikāya-śāstra, Samayabhedoparacanacakra, and should be consulted in the Tripiṭaka Records, Aśokāvadāna, Fayuan zhulin, etc.
When five hundred years had passed after the Buddha's nirvana, scholars of the three baskets increasingly clung to names and characteristics, concealing the true meaning, becoming so attached to their own learning that they no longer knew there was further progress toward the supreme dharmas.
The three-basket teachings explicate the three trainings, causing students to cultivate morality, concentration, and wisdom, manifesting the noble path and entering the unconditioned realm, and within the mind of undefiled liberation, gradually advancing toward the extremely profound supreme dharmas. This is the true meaning of the three baskets. Therefore, at the beginning of the true dharma period when the Buddha was in the world, monastic disciples all relied on vinaya regulations, practiced the two types of restraint, sat cross-legged in quiet places, cultivated the five meditation subjects, observed the four foundations of mindfulness, and took awakening as their standard. When the awakened mind manifested, then hundreds and thousands of samādhis and immeasurable dharma gates all emerged from this place. The work of learning Buddhism was thus completed. Three hundred years after the Buddha's nirvana, there was Kātyāyanīputra, whose concentration and wisdom were outstanding, with sharp intelligence and keen faculties. He played with the Abhidharma and composed the Eight Treatises. Five hundred treatise masters compiled extensive explanations, inheriting and propagating them. The Vibhāṣā school thus flourished vigorously. After long study, it gradually developed problems: names and characteristics became luxuriant and confused like a noisy forest, focusing exclusively on verbal explanations without
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engaging in true practice. Furthermore, they did not know that Mahāyāna dharmas are the true principles manifested by the śrāvaka vehicle, and they falsely criticized and rejected them, willingly incurring heavy karmic offenses. How painful this is!
Thereupon there were the four reliance bodhisattvas Aśvaghoṣa, Nāgārjuna, Asaṅga, Vasubandhu, Sthiramati, and others, who grieved over the declining customs and pitied their drowning, composed Mahāyāna Abhidharma, and propagated Vaipulya sūtras. They sought to use these skillful means to communicate and expand the true meaning of the three baskets - this was unavoidable skillful means they employed, not arbitrarily promoting Mahāyāna while rejecting the three baskets. Among them, the two great masters Nāgārjuna and Āryadeva relied on the shared Prajñāpāramitā to demonstrate the emptiness of conceptual constructions; the two bodhisattvas Asaṅga and Vasubandhu clarified vijñāna-transformation to reveal the existence of dependent nature; the two great masters Aśvaghoṣa and Sthiramati taught the Tathāgata-garbha to reveal the perfected nature. Although the establishments of the above three schools differed, their ultimate aims did not conflict. The two teachings of emptiness and existence are the beginning gates of Mahāyāna; the Tathāgata-garbha teaching is the ultimate terminus of Mahāyāna. These are the waves of the ocean of nature, the gradual steps for entering principle. The great masters who propagated the teachings served as the Tathāgata's messengers, were born in Jambudvīpa, divided the teachings and established schools, opened and developed the secret treasury to enrich the semblance age. Their inner insight was clear and cool without conflicts or disputes. Over a thousand years later, there were two treatise masters: one called Dharmapāla, one called Bhāviveka. They differed on emptiness and existence schools, and dharma battles arose alternately, as recorded in historical traditions. Later worthies evaluated this as "mutual refutation and mutual completion," which is naturally reasonable. At that time there was Nāgabodhi Tripiṭaka who transmitted the secret maṇḍala sūtras from the great master Nāgārjuna. The great ācāryas Śubhakarasiṃha, Vajrabodhi, Amoghavajra, and others transmitted and secretly conferred this dharma through successive generations. The samaya vows prohibited transmission to unsuitable vessels. Therefore it had not yet reached the point of establishing separate school gates to embrace all capacities. The general outline of propagation in India...