一　十宗略記一巻 - 翻刻

翻刻

【四ページ上段】
染淨ノ諸法アルヲ云也。タトヘバ麻ヲ以テ繩トナス。
繩ニ於テ蛇ノ思ヲナセバ。蛇ノイキホヒ現スルハ。偏
計所執ノ如シ。是ハ情ノミ有テ其理ナシ。繩ノ上
ニ蛇ノ體用曾テナキガ如シ。繩ノ相カリニアル
ハ依他ノカリナルガ如シ。但ダ麻ノミ實ノ體ナルハ
圓成ノ理ノ如シ。偏計ハ情ハアリ理ハナシ。唯識觀ノ
所詮ハ偏計ノ妄情ヲ遣テ。依圓ノ性相ヲ觀ス。正體智
ハ圓成ノ理ヲ證シ。後得智ハ依他ノ相ヲ照ス。無分別
ノ正智ハ自證也。後得智ハ大悲化他也。故ニ偏計ノ能
執所執ノ情塵ヲ遣テ。如理如量ノ依圓ノ境界ヲ存ス
ルヲ觀心ノ大體トス。是正ク法相宗ノ守ル所ノ玄旨
也。此宗ハ彌勒大士塵劫已前ヨリ承稟シ玉へり。釋尊
ノ滅後ニ天竺ノ世親菩薩。無著菩薩。夜ルハ都率天ニ
昇テ彌勒ノ説ヲ聞キ。晝ルハ下界ニ降テ衆ノ爲ニ説法
セリ。瑜伽論百巻是也。世親又唯識ノ頌ヲ作レリ。護
法尊者是ヲ釋シ。戒賢論師是ヲ弘ム。大唐第二ノ主大
宗皇帝ノ貞觀年中ニ。玄奘三藏中天竺ニ至リ。戒賢論
【四ページ下段】
師ニ値テ大キニ此宗ヲ傳ヘ。支那國ニ還テ天下ニ弘
通シ玉ヘリ。數千ノ弟子アル中ニ。上足ハ慈恩ノ基師
ナリ。基師ノ末葉無量無邊也。日本ニ將來スルコトハ。
人王第三十七代孝徳天皇ノ御宇白雉四年癸丑ノ歳。
元興寺ノ道昭和尚勅ヲウケテ入唐シ長安城ニ到リ。
玄奘三藏ニ謁シテ。法相宗ヲ學シ來ル。其後智通。智達
二師又新羅ノ智鳳。智鸞。智雄三師。各入唐シテ法相宗
ヲ傳ヘ。吾朝ニ來リテ弘宣セルヲ。義淵僧正是ヲ習傳
セリ。義淵ニ七人ノ上足アリ。玄昉。行基。宣教。良敏。行
達。隆尊。良辨也。此中ノ玄昉又入唐シテ法相宗ヲ傳ヘ
タリ。サレバ興福寺ヲ以テ法相宗ノ根本トストイヘ
トモ。南都ノ諸寺皆此宗ヲ學ス。自ラ應理圓實ト執ス
トイヘドモ。至極大乗ノ眼カラ見レバ。法相宗ハ天台
ノ別教ノ分齊也。三時教ヲ立テ一代ヲ判ストイヘド
モ。彼レ本ト深密瑜伽ノ所説ニシテ。方等已前ノ義ナ
ルガ故ニ。三時教ハ實ニ藏通別ノ三教ニ當レリ。又五
性各別ノ義ハ正ク別教ノ法門也。圓門ノ實義ニ非ズ。
【五ページ上段】
台家ノ圓義ハ一切衆生皆悉ク成佛ス。其旨具ニ秀句。
守護章。一乗要決等ノ如シ。凡ソ楞伽ノ所説ノ五性。五（名、相、）
法三性等（分、別正、智、如如、）ハ皆是歴別ノ義ニシテ圓妙ノ義ニ非ス。證
眞ノ法華ノ玄義私記ノ第九。第十ニ此義ヲ明セリ。
　　　三　華嚴宗
華嚴經ト申ハ佛最初成道ノ説也。舊譯ハ六十巻。新譯
ハ八十巻アリ。此外龍宮ニ多本アリ。天竺ニ於テ普賢。
文殊。馬鳴。龍樹。堅慧論師等。專ラ此經ヲ弘メ。天親菩
薩十地論ヲ作リテ是ヲ釋セリ。華嚴宗ノ元起也。震旦
ニ於テ東晉第十ノ主。安帝ノ義煕十四年戊午ノ歳ニ。
覺賢三藏始テ華嚴經ヲ飜譯シテ是ヲ弘メラル。其後
唐ノ代ニ及テ。實叉難陀又華嚴經ヲ譯セリ。杜順。智儼。
法藏。清凉。圭峰等。盛ンニ宣通セリ。此宗ニ五教ヲ立テ
テ一代ヲ括リ。六相十玄ヲ以テ諸法ノ義ヲノブ。事事
無礙ヲ宗旨トスルナリ。五教ト者。法藏大師ノ所立也。
一ニハ小乗教。是ハ阿含等ノ經ヲ指ス。二ニハ大乗始
教。是ハ深密等ノ經也。既ニ五性各別ノ義ヲ明シ、定性
【五ページ下段】
無性不成佛ノ義ヲ明ス。未ダ大乗ノ法理ヲツクサズ。
故ニ始教ト名ケ。又ハ分教ト名ク。三ニハ終教。又實教
ト名ク。是ハ諸部ノ實大乗ノ諸經ヲ指ス。定性ノ二乗。
無性ノ闡提。悉ク皆成佛スル旨ヲ明セリ。方ニ大乗至
極ノ説也。故ニ終教ト名ク。涅槃等ノ經也。四ニハ頓
教。是ハ別部ノ經ナシ。諸大乗ノ中ノ即心是佛。無有
次位ノ義ヲ取テ頓教ト名ク。即チ禪法也。五ニハ圓教。
是ハ正ク華嚴經也。一位即一切位。一切位即一位。普
賢法界。帝網重重。主伴具足ノ義ヲ明スナリ。六相者。摠
相。別相。同相。異相。成相。壞相也。五教章中云。摠相者。一
含＿二多徳＿一故。別相者。多徳非＿レ 一故。別依＿二止摠＿一満＿二彼摠＿一故。
同相者。多義不＿二相違＿一同成＿二 一摠＿一故。異相者。多義相望
各各異故。成相者。由＿二此諸義＿一縁起成故。壞相者。諸義各
住＿二自法＿一不＿二移動＿一故云云。十玄者。藏乗法數云。一同時具
足相應門。如＿三海一滴具＿二百川味＿一。二廣狹自在無礙門。徑
釋之鏡見＿二千里影＿一。三一多相容不同門。一室千燈光光相
渉。四諸法相即自在門。如＿三金與＿レ色二不＿二相離＿一。五祕密隱

現代語訳

染浄の諸法があることをいう。たとえば麻を用いて縄とする。縄において蛇の思いをなせば、蛇の勢いが現れるのは遍計所執のようである。これは情（主観的認識）のみがあってその理はない。縄の上に蛇の体用が全くないようなものである。縄の相が仮にあるのは依他の仮なるもののようである。ただ麻のみが実の体であるのは円成の理のようである。遍計は情はあり理はない。唯識観の要点は遍計の妄情を除いて、依他と円成の性相を観ずることである。正体智は円成の理を証し、後得智は依他の相を照らす。無分別の正智は自証であり、後得智は大悲による化他である。ゆえに遍計の能執・所執の情塵を除いて、如理如量の依他・円成の境界を保持することを観心の大体とする。これがまさに法相宗の守る玄旨である。

この宗は弥勒大士が塵劫以前より承け継いでいる。釈尊の滅後に天竺の世親菩薩・無著菩薩が、夜は都率天に昇って弥勒の説を聞き、昼は下界に降りて衆のために説法した。瑜伽論百巻がこれである。世親はまた唯識の頌を作った。護法尊者がこれを釈し、戒賢論師がこれを弘めた。大唐第二の主太宗皇帝の貞観年中に、玄奘三蔵が中天竺に至り、戒賢論師に出会って大いにこの宗を伝え、支那国に還って天下に弘通した。数千の弟子がある中で、上足は慈恩の基師である。基師の末葉は無量無辺である。

日本に将来したのは、人王第三十七代孝徳天皇の御代白雉四年癸丑の歳（653年）、元興寺の道昭和尚が勅を受けて入唐し長安城に到り、玄奘三蔵に謁してこの法相宗を学んで来た。その後智通・智達二師、また新羅の智鳳・智鸞・智雄三師が各々入唐して法相宗を伝え、我が朝に来て弘宣したのを、義淵僧正がこれを習い伝えた。義淵に七人の上足があり、玄昉・行基・宣教・良敏・行達・隆尊・良弁である。この中の玄昉がまた入唐して法相宗を伝えた。そこで興福寺を法相宗の根本とするけれども、南都の諸寺は皆この宗を学ぶ。自ら応理円実と執するけれども、至極大乗の眼から見れば、法相宗は天台の別教の分斉である。三時教を立てて一代を判ずるけれども、それは本来深密・瑜伽の所説であって、方等以前の義であるがゆえに、三時教は実に蔵・通・別の三教に当たる。また五性各別の義はまさに別教の法門である。円門の実義ではない。

台家の円義は一切衆生が皆ことごとく成仏するというものである。その旨は秀句・守護章・一乗要決等に詳しい。およそ楞伽の所説の五性・五法・三性等は皆これ歴別の義であって円妙の義ではない。証真の法華の玄義私記の第九・第十にこの義を明かしている。

**三 華厳宗**
華厳経というのは仏が最初に成道した時の説である。旧訳は六十巻、新訳は八十巻がある。このほか龍宮に多くの本がある。天竺において普賢・文殊・馬鳴・龍樹・堅慧論師等が専らこの経を弘め、天親菩薩が十地論を作ってこれを釈した。華厳宗の元起である。震旦において東晋第十の主安帝の義熙十四年戊午の歳（418年）に、覚賢三蔵が初めて華厳経を翻訳してこれを弘めた。その後唐の代に及んで、実叉難陀がまた華厳経を訳した。杜順・智儼・法蔵・清涼・圭峰等が盛んに宣通した。

この宗では五教を立てて一代を括り、六相十玄をもって諸法の義を述べる。事事無礙を宗旨とするのである。五教とは法蔵大師の所立である。一には小乗教、これは阿含等の経を指す。二には大乗始教、これは深密等の経である。すでに五性各別の義を明かし、定性無性不成仏の義を明かす。まだ大乗の法理を尽くさない。ゆえに始教と名づけ、また分教と名づける。三には終教、また実教と名づける。これは諸部の実大乗の諸経を指す。定性の二乗・無性の闡提がことごとく皆成仏する旨を明かしている。まさに大乗至極の説である。ゆえに終教と名づける。涅槃等の経である。四には頓教、これは別部の経はない。諸大乗の中の即心是仏・無有次位の義を取って頓教と名づける。すなわち禅法である。五には円教、これはまさに華厳経である。一位即一切位・一切位即一位、普賢法界・帝網重重・主伴具足の義を明かすのである。

六相とは総相・別相・同相・異相・成相・壊相である。五教章中に云う。「総相とは、一が多徳を含むがゆえに。別相とは、多徳が一でないがゆえに。別が総に依止してその総を満たすがゆえに。同相とは、多義が相違せず同じく一総を成すがゆえに。異相とは、多義が相対してそれぞれ異なるがゆえに。成相とは、この諸義により縁起成就するがゆえに。壊相とは、諸義がそれぞれ自法に住して移動しないがゆえに」と。

十玄とは、蔵乗法数に云う。一に同時具足相応門、海の一滴が百川の味を具するように。二に広狭自在無礙門、径尺の鏡が千里の影を見るように。三に一多相容不同門、一室の千灯で光と光が相互に渉るように。四に諸法相即自在門、金と色が相離れないように。五に秘密隠...

英語訳

various dharmas of defilement and purity. For example, when hemp is made into rope, and one mistakes the rope for a snake, the appearing of the snake's vigor is like parikalpita (imagined nature). This has only subjective cognition but no underlying principle. It is like there being no substance or function of a snake on the rope. The rope's appearance being merely provisional is like the provisional nature of paratantra (dependent nature). Only the hemp being the real substance is like the principle of pariniṣpanna (perfected nature). Parikalpita has subjective cognition but no principle. The essence of vijñānavāda (consciousness-only) contemplation is to eliminate the false conceptualization of parikalpita and contemplate the characteristics of paratantra and pariniṣpanna. Fundamental wisdom (mūlajñāna) realizes the principle of pariniṣpanna, while subsequently attained wisdom (pṛṣṭhalabdhajñāna) illuminates the characteristics of paratantra. The correct wisdom of non-discrimination is self-realization, while subsequently attained wisdom is compassionate transformation of others. Therefore, the general principle of contemplative practice is to eliminate the subjective and objective attachments of parikalpita and maintain the realm of paratantra and pariniṣpanna that accords with principle and measure. This is precisely the profound doctrine maintained by the Faxiang school.

This school has been transmitted by Maitreya Bodhisattva since countless eons ago. After Śākyamuni's parinirvāṇa, Vasubandhu and Asaṅga Bodhisattvas of India would ascend to Tuṣita Heaven at night to hear Maitreya's teachings, then descend to the lower world during the day to teach the assembly. This is the hundred-fascicle Yogācārabhūmi-śāstra. Vasubandhu also composed the Vijñaptimātra verses. Venerable Dharmapāla commented on these, and Ācārya Śīlabhadra propagated them. During the Zhenguan era of Emperor Taizong, the second ruler of the Great Tang, Tripiṭaka Master Xuanzang went to Central India, met Ācārya Śīlabhadra and greatly received transmission of this school, then returned to China and propagated it throughout the realm. Among his thousands of disciples, the foremost was Master Ji of Cien Temple. Master Ji's lineage descendants are immeasurable and boundless.

The transmission to Japan occurred during the reign of the thirty-seventh sovereign, Emperor Kōtoku, in the fourth year of Hakuchi, year of the water ox (653 CE), when the priest Dōshō of Gangō-ji received imperial orders to enter Tang China, arrived at Chang'an, had audience with Tripiṭaka Master Xuanzang, and studied this Faxiang school before returning. Later, the two masters Jitsū and Chittatsu, as well as the three Silla masters Chihō, Chiraku, and Chiyū, each entered Tang China to transmit the Faxiang school and came to our court to propagate it. Vinaya Master Gien studied and transmitted these teachings. Gien had seven foremost disciples: Genbō, Gyōki, Senkyō, Ryōbin, Gyōtatsu, Ryūson, and Ryōben. Among these, Genbō again entered Tang China and transmitted the Faxiang school. Therefore, although Kōfuku-ji is considered the foundation temple of the Faxiang school, all temples of the southern capital study this school. Although they claim to be reasonable, perfect, and true, when viewed from the perspective of supreme Mahāyāna, the Faxiang school represents the level of the Distinct Teaching of Tiantai. Although it establishes the Three Period Teaching to classify the Buddha's entire teaching career, this is fundamentally based on the explanations of the Saṃdhinirmocana and Yogācāra texts, representing doctrines from before the Vaipulya period, so the Three Period Teaching actually corresponds to the three teachings of Tripiṭaka, Shared, and Distinct. Moreover, the doctrine of Five Distinct Natures is precisely a teaching method of the Distinct Teaching, not the true doctrine of the Perfect Teaching.

The perfect doctrine of the Tiantai school is that all sentient beings without exception will attain Buddhahood. This principle is detailed in works such as the Shūku, Shugoshō, and Ichijō Yōketsu. Generally speaking, the five natures, five dharmas, three natures, etc. expounded in the Laṅkāvatāra are all doctrines of sequential differentiation, not doctrines of perfect subtlety. This doctrine is clarified in fascicles nine and ten of Shōshin's private commentary on the Profound Meaning of the Lotus Sutra.

**3. Huayan School (Avatamsaka School)**
The Avataṃsaka Sutra represents the Buddha's initial teaching upon his enlightenment. The old translation has sixty fascicles, the new translation has eighty fascicles. Besides these, there are many versions in the Dragon Palace. In India, Samantabhadra, Mañjuśrī, Aśvaghoṣa, Nāgārjuna, Sthiramati and others exclusively propagated this sutra, and Vasubandhu composed the Daśabhūmika-śāstra to explain it. This is the origin of the Huayan school. In China, during the fourteenth year of Yixi of Emperor An, the tenth ruler of Eastern Jin, in the year wuwu (418 CE), Tripiṭaka Master Buddhabhadra first translated the Avataṃsaka Sutra and propagated it. Later, during the Tang period, Śikṣānanda again translated the Avataṃsaka Sutra. Dushun, Zhiyan, Fazang, Qingliang, Guifeng and others vigorously transmitted it.

This school establishes Five Teachings to encompass the Buddha's entire career and uses the Six Characteristics and Ten Mysteries to explain the meaning of all dharmas. Its fundamental doctrine is the unobstructed interpenetration of all phenomena. The Five Teachings were established by Master Fazang. First is the Hīnayāna Teaching, referring to sutras such as the Āgama. Second is the Mahāyāna Initial Teaching, referring to sutras such as the Saṃdhinirmocana. This already clarifies the doctrine of Five Distinct Natures and explains that those of fixed nature and no-nature cannot attain Buddhahood. It does not yet exhaust the principles of Mahāyāna, hence called Initial Teaching, also called Partial Teaching. Third is the Final Teaching, also called Real Teaching, referring to various authentic Mahāyāna sutras. It clarifies that those of the two fixed vehicles and icchantikas of no-nature all without exception attain Buddhahood. This is precisely the supreme teaching of Mahāyāna, hence called Final Teaching, referring to sutras such as the Nirvana. Fourth is the Sudden Teaching, which has no separate sutra category but takes the doctrine of "mind itself is Buddha" and "no sequential stages" from various Mahāyāna teachings to constitute the Sudden Teaching—namely, Chan methods. Fifth is the Perfect Teaching, which is precisely the Avataṃsaka Sutra. It clarifies the doctrines of "one stage is all stages, all stages are one stage," the Samantabhadra dharmadhātu, the infinitely layered Indra's net, and the complete presence of primary and accompanying [bodhisattvas].

The Six Characteristics are: general characteristic, particular characteristic, same characteristic, different characteristic, formation characteristic, and destruction characteristic. The Treatise on the Five Teachings states: "General characteristic means one contains multiple virtues. Particular characteristic means multiple virtues are not one. The particular depends on the general and fulfills that general. Same characteristic means multiple meanings do not conflict and together form one general. Different characteristic means multiple meanings in mutual comparison are each different. Formation characteristic means through these various meanings, dependent origination is accomplished. Destruction characteristic means the various meanings each abide in their own dharma without moving."

The Ten Mysteries, according to the Zangsheng Dharma Numbers: First, the gate of simultaneous complete mutual correspondence—like one drop of seawater containing the flavors of a hundred rivers. Second, the gate of unobstructed freedom between vast and narrow—like a foot-wide mirror seeing images from a thousand li. Third, the gate of mutual containment of one and many without sameness—like a thousand lamps in one room with light interpenetrating light. Fourth, the gate of mutual identity and freedom of all dharmas—like gold and color not being separate from each other. Fifth, the secret hidden...