一　十宗略記一巻 - 翻刻

翻刻

【二ページ上段】
三論宗。五ニハ涅槃宗。六ニハ淨土宗。七には地論宗。
八には禪宗。九ニハ攝論宗。十ニハ天台宗。十一ニハ
華嚴宗。十二ニハ法相宗。十三ニハ眞言宗也。此十三
宗ノ中二涅槃宗ト地論宗ト攝論宗ト此三宗ハ日本ニ
ワタラス。餘ノ十宗ハ日本ニアリ。然ルニ吾カ朝ニ佛
法始メテ渡レルコトハ。人王第三十代欽明天皇ノ御宇
十三年壬申ノ歳十月ニ百濟國ヨリ始テ佛法ヲ渡セリ。
シカリトイヘドモ盛ンニ是ヲ弘ル者ナシ。三十一代
敏達天皇二年ニ聖徳太子御誕生アリ。六七歳ノ時ヨ
リ佛經ヲ披覧シ玉ヘリ。守屋大臣佛法ヲ破滅セント
スルガ故ニ。太子十五歳ノ時守屋ヲ誅罰シテ。大キニ
佛法ヲ興行シ玉ヘリ。其後三十四代推古天皇ノ御宇
ニ。盛ンニ佛法ヲ渡ストイヘドモ。皆百濟國ヨリ渡レ
ル佛法也。未ダ隋朝ノ佛法ハ渡ラズ。漸漸ニ異國ヨリ
佛宗渡テ。前後合テ本朝ニ十宗アリ。宗ノ字ハ尊也。主
也ト訓セリ。ソレ〴〵ノ法ヲ尊ンデ主トスル家ヲ其
宗ト云也。一ニハ三論宗。二ニハ法相宗。三ニハ華嚴
【二ページ下段】
宗。四ニハ倶舎宗。五ニハ成實宗。六ニハ律宗。七ニハ天
台宗。八ニハ眞言宗。九ニハ禪宗。十ニハ淨土宗也。
　　　一　三論宗
佛ノ滅後ニ。天竺ニ於テ龍樹菩薩數多ノ論文ヲ作リ
玉ヘル中ニ。中論ト十二門論ト申論釋アリ。又提婆菩　
　　　　　　　　　　　　　　　　　　　　　《割書：龍樹弟子》
薩ノ 百論ト申ス論文アリ。此ノ中論。十二門論。百論ヲ
　　《割書：二巻》
合シテ三論ト名ク。此三論ノ中ニ。般若ノ諸法皆空ノ
　　　《割書：又是加＿二智論＿一名＿二 四論宗＿一也》
旨ヲ明セリ。清辨菩薩此宗旨ヲ立ツ。一切ノ萬法ヲ空
無相ト觀シテ。執著ヲ離ルヽ義也。震旦ニ於テハ後秦
ノ代ニ羅什三藏此三論宗ヲ天竺ヨリ渡セリ。震旦ノ三
論宗ハ羅什ヲ高祖トス。高麗國ノ慧灌ト申ス僧。隋朝
ニ渡リテ嘉祥ノ吉藏法師ニ三論宗ヲ習ヒ。日本人王
三十四代推古天皇三十三年乙酉ノ歳正月ニ。高麗ヨ
リ日本ニ來テ此宗ヲ弘ム。勅シテ和州ノ元興寺ニ住
セシム。日本ノ三論宗ハ慧灌ヲ元祖トス。其後諸師是
ヲ學ス。正クハ南都東大寺ニ是ヲ傳フ。三論宗ノ寺ハ
東大寺ノ内ノ東南院也。此宗教ニ二藏三轉法輪ト云
【三ページ上段】
事アリ。二藏ト者。一ニハ聲聞藏。是ハ諸部ノ小乗ヲ
攝ス。二ニハ菩薩藏。是ハ諸部ノ大乗ヲ攝ス。三轉法
輪ト者。一ニハ根本法輪。是ハ華嚴經也。二ニハ枝末法
輪。是ハ阿含。方等。般若也。三ニハ攝末歸本法輪。是ハ
法華。涅槃也。又宗旨ニ八不中道アリ。不生不滅不常不
斷不一不異不來不去也。中論ニ出タリ。萬法皆ナ鏡像
水月ノ如ク。空寂無相ニシテ實體ナシト觀シテ。諸法
ニ著セズ。此旨ヲ專ラ守ルナリ。自ラ甚深ノ義ヲ談ズ
トイヘドモ。圓宗ノ眼カラ見レバ。三論宗ハ權大乗ノ
空理ノ一分ニシテ。實大乗ノ本空ニアラズ。
　　　二　法相宗
諸法ノ差別有相ヲ專ラ立ルガ故ニ。法相宗ト名ク。摠
シテハ數多ノ經論ヲ所依トストイヘドモ。正クハ方
等部ノ解深密經ヲ本源トシ。 瑜伽論（ユウキヤロン）ヲ憑據トシ。唯識
論ヲ宗致トスルナリ。三時教ヲ立テ。五性各別ヲ明ス。
三時教ト者。解深密經并ニ瑜伽論ニ依テ是ヲ立ツ。初
時教ヲハ有相教ト名ク。人空法有ノ相ヲ説ク阿含等
【三ページ下段】
ノ諸部ノ小乗經也。第二時教ヲハ無相教ト名ク。人法
倶空ノ相ヲ説ク。諸部ノ般若經也。第三時教ヲハ非有
非空教ト名ク。人法倶ニ非空非有ノ相ヲ説ク。華嚴。深
密。思益。法華。涅槃等ノ諸大乗教也。五性各別ト者。楞
伽經并ニ瑜伽論ニ依テ是ヲ立ツ。一ニハ聲聞乗性。二
ニハ支佛乗性。三ニハ如來性。四ニハ不定乗性。五ニハ
無性也。無性ヲバ闡提ト名ク。此五性永ク各別ニシテ。
聲聞ト支佛ト無性トノ三ハ。永ク成佛セズト明スナ
リ。サレバ三乗眞實。一乗方便ノ義ヲ執シテ。眞如縁起
ヲ明サズ。又三性ノ法門ヲ立ツ。偏計所執性ト依他起
性ト圓成實性トナリ。偏計所執ト者。依他ノ因縁和合
ノカリナル相ニ。實我實法ノ情ヲヲコス時。情ニアタ
ツテ現スル六趣四生ノ形是也。愚凡顚倒シテ煩悩ヲ
起シ業ヲ作リ苦ヲ受ルコト。ヒトヘニ偏計妄情ノト
ガナリ。依他ト云ハ。一切衆生ニ八識アリ。其中ノ第
八ノ阿頼耶藏識ニ諸法ノ種子悉ク具足シテアルガ故
ニ。因縁カリニ和合スレバ。有ニ非ズシテ有ニ似タル

現代語訳

三論宗、五には涅槃宗、六には浄土宗、七には地論宗、八には禅宗、九には摂論宗、十には天台宗、十一には華厳宗、十二には法相宗、十三には真言宗である。この十三宗の中で涅槃宗と地論宗と摂論宗の三宗は日本に伝わらず、残りの十宗は日本にある。

ところで我が朝廷に仏法が初めて伝わったのは、人王第三十代欽明天皇の御代十三年壬申の年十月に百済国より初めて仏法を伝えた。しかしながら盛んにこれを弘める者はなかった。三十一代敏達天皇二年に聖徳太子が御誕生になり、六七歳の時より仏経を披覧された。物部守屋大臣が仏法を破滅させようとしたので、太子十五歳の時に守屋を誅罰して、大いに仏法を興行された。その後三十四代推古天皇の御代に盛んに仏法を伝えたが、皆百済国より伝わった仏法であった。まだ隋朝の仏法は伝わっていなかった。漸次に外国より仏宗が伝わって、前後合わせて本朝に十宗がある。

宗の字は「尊」また「主」と読む。それぞれの法を尊んで主とする家をその宗というのである。一には三論宗、二には法相宗、三には華厳宗、四には倶舎宗、五には成実宗、六には律宗、七には天台宗、八には真言宗、九には禅宗、十には浄土宗である。

**一 三論宗**
仏の滅後に、天竺において龍樹菩薩が数多の論文を作られた中に、中論と十二門論という論釈がある。また提婆菩薩（龍樹の弟子）の百論という論文がある。この中論・十二門論・百論を合わせて三論と名づける。この三論の中に般若の諸法皆空の旨を明かしている（これに智論を加えて四論宗ともいう）。清弁菩薩がこの宗旨を立てた。一切の万法を空無相と観じて執着を離れる義である。

震旦においては後秦の代に羅什三蔵がこの三論宗を天竺より伝えた。震旦の三論宗は羅什を高祖とする。高麗国の慧灌という僧が隋朝に渡って嘉祥の吉蔵法師に三論宗を習い、日本人王三十四代推古天皇三十三年乙酉の年正月に高麗より日本に来てこの宗を弘めた。勅命によって和州の元興寺に住まわせた。日本の三論宗は慧灌を元祖とする。その後諸師がこれを学んだ。正しくは南都東大寺にこれを伝える。三論宗の寺は東大寺の内の東南院である。

この宗の教えに二蔵三転法輪ということがある。二蔵とは、一には声聞蔵で、これは諸部の小乗を摂する。二には菩薩蔵で、これは諸部の大乗を摂する。三転法輪とは、一には根本法輪で、これは華厳経である。二には枝末法輪で、これは阿含・方等・般若である。三には摂末帰本法輪で、これは法華・涅槃である。

また宗旨に八不中道がある。不生不滅・不常不断・不一不異・不来不去である。中論に出ている。万法は皆鏡像水月のごとく空寂無相にして実体なしと観じて、諸法に執着しない。この旨を専ら守るのである。自ら甚深の義を談ずるといえども、円宗の眼から見れば、三論宗は権大乗の空理の一分であって、実大乗の本空ではない。

**二 法相宗**
諸法の差別有相を専ら立てるがゆえに法相宗と名づける。総じては数多の経論を所依とするといえども、正しくは方等部の解深密経を本源とし、瑜伽論を憑拠とし、唯識論を宗致とするのである。三時教を立て、五性各別を明かす。

三時教とは、解深密経並びに瑜伽論に依ってこれを立てる。初時教を有相教と名づけ、人空法有の相を説く阿含等の諸部の小乗経である。第二時教を無相教と名づけ、人法俱空の相を説く諸部の般若経である。第三時教を非有非空教と名づけ、人法ともに非空非有の相を説く華厳・深密・思益・法華・涅槃等の諸大乗教である。

五性各別とは、楞伽経並びに瑜伽論に依ってこれを立てる。一には声聞乗性、二には支仏乗性、三には如来性、四には不定乗性、五には無性である。無性を闡提と名づける。この五性は永く各別にして、声聞と支仏と無性の三つは永く成仏しないと明かすのである。

そこで三乗真実・一乗方便の義を執して、真如縁起を明かさない。また三性の法門を立てる。遍計所執性と依他起性と円成実性である。遍計所執とは、依他の因縁和合の仮なる相に実我実法の情をおこす時、情に当たって現れる六趣四生の形これである。愚かな凡夫が顛倒して煩悩を起こし業を作り苦を受けることは、ひとえに遍計妄情の過ちである。

依他というのは、一切衆生に八識があり、その中の第八の阿頼耶蔵識に諸法の種子がことごとく具足してあるがゆえに、因縁が仮に和合すれば、有に非ずして有に似たる

英語訳

the Sanlun school, fifth the Nirvana school, sixth the Pure Land school, seventh the Dilun school, eighth the Chan school, ninth the Shelun school, tenth the Tiantai school, eleventh the Huayan school, twelfth the Faxiang school, and thirteenth the Shingon school. Among these thirteen schools, three schools—the Nirvana school, Dilun school, and Shelun school—did not transmit to Japan, while the remaining ten schools exist in Japan.

The initial transmission of Buddhism to our imperial court occurred in the thirteenth year of Emperor Kinmei's reign (552 CE), in the year of the water monkey, in the tenth month, when Buddhism was first transmitted from the kingdom of Baekje. However, there was no one to propagate it vigorously. In the second year of the thirty-first emperor, Emperor Bidatsu, Prince Shōtoku was born, and from the age of six or seven he began studying Buddhist scriptures. Because Minister Mononobe no Moriya attempted to destroy Buddhism, the Prince at age fifteen punished Moriya and greatly promoted Buddhism. Later, during the reign of the thirty-fourth emperor, Empress Suiko, Buddhism was actively transmitted, but it was all Buddhism that had come from Baekje. The Buddhism of the Sui dynasty had not yet been transmitted. Gradually, Buddhist schools were transmitted from foreign countries, and in total there came to be ten schools in our country.

The character "shū" (sect) is read as "son" (revere) or "shu" (master). A house that reveres and takes as its master a particular teaching is called that sect. First is the Sanlun school, second the Faxiang school, third the Huayan school, fourth the Abhidharmakośa school, fifth the Satyasiddhi school, sixth the Vinaya school, seventh the Tiantai school, eighth the Shingon school, ninth the Chan school, and tenth the Pure Land school.

**1. Sanlun School (Three Treatises School)**
After the Buddha's parinirvana, in India, among the numerous treatises composed by Nāgārjuna Bodhisattva, there are the commentaries called the "Middle Treatise" and "Twelve Gate Treatise." There is also a treatise called the "Hundred Treatise" by Āryadeva Bodhisattva (Nāgārjuna's disciple). These three treatises—Middle, Twelve Gate, and Hundred—are collectively called the "Three Treatises" (when the Mahāprajñāpāramitā-śāstra is added, it is called the Four Treatises School). This school expounds the Prajñāpāramitā principle that all phenomena are empty. Bhāvaviveka Bodhisattva established this sectarian doctrine. It is the teaching that views all phenomena as empty and without characteristics, thereby abandoning attachments.

In China, during the Later Qin period, the Tripiṭaka master Kumārajīva transmitted this Sanlun school from India. Chinese Sanlun takes Kumārajīva as its founding patriarch. A monk named Huiguan from Goguryeo went to the Sui dynasty and studied the Sanlun school under Master Jizang of Jiaxiang, then came to Japan from Goguryeo in the first month of the thirty-third year of Empress Suiko's reign (625 CE), year of the wood rooster, and propagated this school. By imperial decree, he was made to reside at Gangō-ji temple in Yamato Province. Japanese Sanlun takes Huiguan as its founding patriarch. Later, various masters studied this teaching. It is properly transmitted at Tōdai-ji temple in the southern capital. The Sanlun temple is the Tōnan-in within Tōdai-ji.

This school's teaching includes the concepts of "Two Repositories and Three Turnings of the Dharma Wheel." The Two Repositories are: first, the Śrāvaka Repository, which encompasses the various Hīnayāna schools; second, the Bodhisattva Repository, which encompasses the various Mahāyāna schools. The Three Turnings of the Dharma Wheel are: first, the Fundamental Turning of the Dharma Wheel, which is the Avataṃsaka Sutra; second, the Branch Turning of the Dharma Wheel, which includes the Āgama, Vaipulya, and Prajñāpāramitā; third, the Turning that Gathers the Branches Back to the Root, which includes the Lotus and Nirvana sutras.

The school also has the doctrine of the "Eight Negations of the Middle Way": neither arising nor ceasing, neither permanent nor断, neither one nor different, neither coming nor going. This appears in the Middle Treatise. It views all phenomena as being like mirror images and moon reflections in water—empty, tranquil, without characteristics, and lacking substantial existence—thereby not being attached to phenomena. This principle is exclusively maintained. Although it claims to discuss profound meanings, when viewed from the perspective of the Perfect School, the Sanlun school represents only a portion of the provisional Mahāyāna's principle of emptiness, not the fundamental emptiness of true Mahāyāna.

**2. Faxiang School (Yogācāra School)**
It is called the Faxiang school because it exclusively establishes the differentiated characteristics of phenomena. Generally speaking, it relies on numerous sutras and treatises, but specifically it takes the Saṃdhinirmocana Sutra of the Vaipulya section as its source, relies on the Yogācārabhūmi-śāstra as its foundation, and makes the Vijñaptimātra treatises its doctrinal essence. It establishes the Three Period Teaching and clarifies the Five Distinct Natures.

The Three Period Teaching is established based on the Saṃdhinirmocana Sutra and Yogācārabhūmi-śāstra. The First Period Teaching is called the "Teaching with Characteristics," explaining the characteristics of person-emptiness and dharma-existence found in the Āgama and other Hīnayāna scriptures. The Second Period Teaching is called the "Teaching without Characteristics," explaining the characteristics of emptiness of both persons and dharmas found in the various Prajñāpāramitā sutras. The Third Period Teaching is called the "Teaching of Neither Existence nor Emptiness," explaining the characteristics of neither emptiness nor existence of both persons and dharmas found in the Avataṃsaka, Saṃdhinirmocana, Vimalakīrti, Lotus, Nirvana, and other great Mahāyāna teachings.

The Five Distinct Natures are established based on the Laṅkāvatāra Sutra and Yogācārabhūmi-śāstra: first, śrāvaka-vehicle nature; second, pratyekabuddha-vehicle nature; third, tathāgata nature; fourth, indeterminate-vehicle nature; fifth, no-nature. No-nature is called icchantika. These five natures are permanently distinct, and it is taught that three of them—śrāvakas, pratyekabuddhas, and those of no-nature—will never attain Buddhahood.

Therefore, it holds to the doctrine that the three vehicles are real and the one vehicle is expedient, and does not clarify tathatā dependent origination. It also establishes the teaching of the Three Natures: parikalpita (imagined nature), paratantra (dependent nature), and pariniṣpanna (perfected nature). Parikalpita refers to the forms of the six realms and four types of birth that appear when one develops attachment to real self and real dharmas in the merely conditional characteristics of dependent causal combination. That ignorant ordinary beings become inverted, generate afflictions, create karma, and experience suffering is entirely the fault of discriminative false conceptualization.

Paratantra means that all sentient beings have eight consciousnesses, and because the seeds of all dharmas are completely present in the eighth ālaya-vijñāna (storehouse consciousness), when causes and conditions temporarily combine, phenomena appear that are not truly existent yet seem to exist...