翻刻
【一ページ上段】
十宗畧記
舜統院眞迢作
夫一切ノ萬法ハ皆悉ク實相眞如ノ一理ニシテ。佛モ
衆生モ有情モ非情ヘダテナシ。譬ヘバ氷ノ時ハ東
西南北ノ不同アレドモ。其體性ノ水ヲ見レバ。一味ニ
融シテワケへダテナキガ如シ。涅槃經ニハ一切衆生
悉有佛性トノベ。中陰經ニ草木國土悉皆成佛ト説玉ヘ
ルモ此心ナリ。又善惡不二邪正一如ト云モ。煩悩即菩
提生死即涅槃ト云モ。皆此心也。サレドモ衆生ハ妄想
顚倒シテ。是非善惡ノ差別ニ深ク執シテ。本來一如ノ
理ヲ悟リ得ザルカ故ニ。同體ノ佛性アリナガラ。ヲノ
レト迷ヒテ。五道六道ノ苦界ヲ見出シ。生死輪回ノチ
マタニサマヨフナリ。佛ト申ハ別ノモノニアラズ。萬
法ノ本理ヲアリノマヽニ見ツケタル人ヲ云也。諸ノ
佛タチ衆生ノ顚倒迷妄ヲ救ヒ助ケントヲボシメシ。
番番ニ世ニ出デ五時八教ヲトキワケ。或ハ小乗或ハ
【一ページ下段】
大乗或權教。或ハ實教ヲノベテ。ソレ〴〵ノ機類ヲ助
ケ玉フナリ。中ニモ今ノ世ヨリ二千六百餘年ホド已
前ニ。釋迦如來ト申佛ノ世ニ出玉ヒテ。五十年ノ間種
種ノ法ヲトキ。機縁ノ熟セル衆生ヲ助ケ玉ヒシナリ。
其佛ノ御在世ノ時ハヤ宗旨ヲ立ルト云事アリ。楞伽
經ノ中二見へたり。サテ此釋迦佛入滅シ玉ヒテ後。天
竺ニ於テ先小乗ノ中ニ根本二部トテ二宗ヲ分チ。後
ニ次第ニ分レテ五宗。十八宗。二十宗等トナレリ。大
乗ニ於テモ馬鳴菩薩義流。龍樹大士ノ法流。護法尊者
ノ有宗。清辨論師ノ空宗ヲ始トシテ。諸大論師ノ立宗
無量無邊也。是皆天竺ノ諸宗也。具ニノブルコトアタ
ハズ。サテ震旦ニ佛法ノ渡レルコトハ。後漢ノ明帝ノ
時。永平十年丁卯ノ歳。攝摩騰ト笠法蘭ト二人ノ沙門。
始テ天竺ヨリ佛經ヲ渡セリ。佛ノ滅後一千十六年ニ
當レリ。其時道士諍論ストイヘドモ。終ニ佛法ノ勝利
顯レテ天下ニ弘通セリ。漸漸ニ世ニ傳ヘテ十三宗ア
リ。一ニハ倶舎宗。二ニハ成實宗。三ニハ律宗。四ニハ
現代語訳
十宗略記
舜統院真迢作
そもそも一切の万法は、皆ことごとく実相真如の一理であって、仏も衆生も有情も非情も隔てはない。たとえば氷の時は東西南北の違いがあっても、その体性である水を見れば、一味に融合して区別や隔てがないようなものである。涅槃経には「一切衆生悉有仏性」と述べ、中陰経に「草木国土悉皆成仏」と説かれているのも、この心である。また「善悪不二邪正一如」というのも、「煩悩即菩提生死即涅槃」というのも、皆この心なのである。
しかしながら衆生は妄想顛倒して、是非善悪の差別に深く執着して、本来一如の理を悟り得ないがゆえに、同体の仏性がありながら、自ら迷って、五道六道の苦界を作り出し、生死輪廻の巷をさまよっているのである。仏と申すのは別のものではなく、万法の本理をありのままに見つけた人をいうのである。諸仏たちは衆生の顛倒迷妄を救い助けようと思召し、代々に世に出でて五時八教を説き分け、あるいは小乗あるいは大乗、ある時は権教、ある時は実教を述べて、それぞれの機類を助けられるのである。
中でも今の世より二千六百余年ほど以前に、釈迦如来という仏が世に出られて、五十年の間種々の法を説き、機縁の熟した衆生を助けられたのである。その仏の御在世の時、早くも宗旨を立てるということがあった。楞伽経の中に見えている。
さて、この釈迦仏が入滅された後、天竺において先ず小乗の中に根本二部として二宗を分かち、後に次第に分かれて五宗、十八宗、二十宗等となった。大乗においても馬鳴菩薩の義流、龍樹大士の法流、護法尊者の有宗、清弁論師の空宗を始めとして、諸大論師の立宗は無量無辺である。これらは皆天竺の諸宗である。詳しく述べることはできない。
さて震旦に仏法が渡ったことは、後漢の明帝の時、永平十年丁卯の歳、摂摩騰と笠法蘭という二人の沙門が、初めて天竺より仏経を渡した。仏の滅後一千十六年に当たる。その時道士が争論したけれども、ついに仏法の勝利が現れて天下に弘通した。漸漸に世に伝えて十三宗がある。一には倶舎宗、二には成実宗、三には律宗、四には
英語訳
A Brief Record of Ten Sects
By Shinchō of Shuntō-in
All phenomena (dharmas) are entirely the one principle of true reality (tathatā), and there is no distinction between Buddhas and sentient beings, between animate and inanimate beings. For example, when water becomes ice, there are differences between east, west, south, and north, but when we look at the essential nature of water, it merges in one taste without any divisions or distinctions. The Nirvana Sutra states "All sentient beings possess Buddha-nature," and the Chū'in Sutra explains "Grass, trees, and lands all attain Buddhahood"—this too expresses this principle. When we say "good and evil are non-dual, wrong and right are one suchness," or "afflictions are bodhi, samsara is nirvana," all of this expresses this same principle.
However, sentient beings are deluded by false thoughts and inverted views, deeply attached to distinctions of right and wrong, good and evil, and because they cannot realize the principle of original oneness, even though they possess the same Buddha-nature, they delude themselves, create the suffering realms of the five or six paths, and wander in the crossroads of birth-death transmigration. "Buddha" refers to nothing special—it means a person who has seen the fundamental principle of all phenomena as it truly is. The various Buddhas, wishing to save and help sentient beings from their inverted delusions, appear in the world generation after generation, teaching the Five Periods and Eight Teachings, sometimes expounding Hinayana, sometimes Mahayana, sometimes provisional teachings, sometimes ultimate teachings, thereby helping beings of various capacities.
Among these, about 2,600 years ago from our present time, a Buddha called Shakyamuni Tathagata appeared in the world and for fifty years taught various dharmas, helping sentient beings whose conditions had ripened. Even during this Buddha's lifetime, the establishment of sectarian doctrines had already begun, as can be seen in the Laṅkāvatāra Sutra.
After this Shakyamuni Buddha's parinirvana, in India, first within Hinayana Buddhism, two fundamental schools were divided, later gradually splitting into five schools, eighteen schools, twenty schools, and so forth. In Mahayana as well, beginning with Aśvaghoṣa Bodhisattva's doctrinal lineage, Nāgārjuna's dharma lineage, Dharmapāla's Yogācāra school, and Bhāvaviveka's Madhyamaka school, the sectarian establishments of various great masters were immeasurable and boundless. These were all the various schools of India, which cannot be described in detail here.
The transmission of Buddhism to China occurred during the reign of Emperor Ming of the Later Han dynasty, in the tenth year of the Yongping era (67 CE), year of the metal rabbit, when two monks, Kāśyapa Mātaṅga and Dharmarakṣa, first brought Buddhist scriptures from India. This corresponded to 1,016 years after the Buddha's parinirvana. Although Daoist priests engaged in doctrinal debates at that time, ultimately Buddhism's superiority became evident and it spread throughout the land. Gradually transmitted through the generations, there came to be thirteen schools: first the Abhidharmakośa school, second the Satyasiddhi school, third the Vinaya school, fourth...