一　十宗略記一巻 - 翻刻

翻刻

【六ページ上段】
顯倶成門。片月澄空晦明相竝。六微細相容安立門。如＿三
瑠璃瓶盛＿二多芥子＿一。七因陀羅網境界門。兩鏡互照トハ傳＿レ
輝相寫ス。八詫事顯法生解門。立像堅臂觸＿レ目皆道ナリ。九
十世隔法異成門。一夕之夢翺翔百年ナリ。十主伴圓明具
德門。北辰所居衆星拱＿レ之《割書：已｜上》此六相十玄ノ義。コトノ外
ムツカシキコトナリ。皆諸法圓融ノ上ノ實義也。カヤ
ウノ義ヲ明メテ。事事無礙ヲ工夫スルナリ。日本ニ華
嚴宗ヲ傳來スルコトハ。聖武天皇ノ御宇天平八年丙
子歳。大唐ノ道璿律師華嚴宗ノ章疏ヲ傳テ來朝セリ。
璿公ハ唐朝ノ華嚴寺ノ普寂和尚ノ弟子也。宗教ヲ傳
ヘ來ルトイヘドモ。未ダ講弘セズ。時ニ良辨僧正華嚴
宗ヲ弘ント欲シ。新羅ノ學生大安寺ノ審祥大德ヲ請
シテ。東大寺ノ金鍾道場ニ於テ。天平十二年庚辰ノ歳
十月八日。初テ華嚴經ヲ講宣セリ。奇瑞多端也。聖武天
皇大檀主トナリ。東大寺ヲ以テ諸寺ノ首トシ。華嚴宗
ノ本寺トス。良辨僧正ハ是レ華嚴宗ノ初發願主也。審
祥大德ハ大唐ノ法藏大師ニ値テ華嚴宗ヲ傳受セル名
【六ページ下段】
哲也。ソレヨリ來タ法燈相續シ。宗承連綿タリ。是故ニ
日本ノ華嚴宗ハ審祥大德元祖タリ。是ハ三國傳通記
ノ説也。又元亨釋書ニハ。興福寺ノ慈訓僧都ヲ以テ本
朝ノ華嚴宗ノ始祖トセリ云〻。此宗ハ實大乗ノ宗旨ト
シテ。事事無礙ヲ談ズトイヘドモ。所依ノ華嚴經既一
兼別ノ義アリ。二乗作佛。久遠實成ノ文ナシ。十地論因
分可説果分不可説トイヘリ。能弘ノ祖釋。但ダ性起ト
云テ性具ヲイハズ。未ダ至極甚深ノ一乗法華圓宗ニ
ハ及ハズ。故ニ華嚴モ亦是法華ノ哢引也。
　　　四　倶舎宗
佛説ノ小乗阿含經ヲ修行スルニ。有門。空門。亦有亦空
門。非有非空門ト云事アリ。是ヲ四門ト名ク。倶舎宗ト
者。有門ノ義ヲ宗トスルナリ。佛滅後百年ノ後。優婆
毱多ノ末流ニ五部ヲ分テリ。其第二ノ薩婆多部ト者。
有門ノ義也。其後諸大羅漢阿毗曇八犍度論。發智論。大
毗婆沙論等ヲ造レリ。皆有門ノ義也。中ニモ如來ノ滅
後九百餘年ニ世親菩薩倶舎論ヲ造レリ。是專ラ有門
【七ページ上段】
義也。先外道ハ生死ノ法ヲ。或ハ自在天ヨリ生ズト計
シ。或ハ八萬劫ノ前キ冥然トシテシレズ。是レ世間ノ
本性也。是ヲ世性ト名ク。衆生皆ナ此世性ヨリ生ズト
計シ。或ハ微塵聚集シテ諸法トナルト計シ。或ハ父母
ヲ生ノ本ト計シテ。父母ヨリ前ヲバシラズ。是ヲ皆邪
因縁ト名ク。或ハ諸法ハ自然法爾トシテアリ。誰モ作
ル者ナシト計スル外道アリ。是ヲバ無因縁ト名ク。然
ルニ今佛法有門ノ正因縁生ト云ハ。六道生死ノ諸法
ヲ煩惱業ノ因縁ニ依テ生ズト明ス。是則苦集ノ二諦
實有也。此ノ有爲ノ法ヲ若空無常無我也ト觀シテ。三
十七品ノ行ヲ修スルヲ眞ノ修道トス。シカレバ能治
ノ道諦ハ實有也。亦苦集ノ二諦ヲ滅シテ。有餘。無餘ノ
二涅槃ヲウレバ。滅ニ因テ眞理ニ會フ。眞理モ實有也
ト明ス。是レ有門毗曇ノ心也。又五陰ノ實法ヲ立テ。我
人衆生假和合ノ諸法ヲヒタモノ折破シテ。最極ニハ
實法ノミアリテ。其ノ實法實有ノ處ヨリ入理スルヲ
有門ノ義ト云也。此旨ヲ守ルヲ有門倶舎宗ト云也。小
【七ページ下段】
乗ノ法門ナレバ盡理ノ義ニハ非レドモ。衆生和合ノ
法ヲ空シテ見思ノ煩惱ヲ斷ジ。三界ノ生死ヲ出ルヲ
所詮トスルナリ。又五陰ノ實法ヲ立ルトイヘドモ。念
念生滅スト明スガ故ニ。常見ノ外道ニ異ナリ。震旦ニ
此ノ有門宗ヲ傳來スルコトハ。東晉第九ノ主。孝武帝
ノ大元十六年辛卯ノ歳。北天竺僧伽提婆。始メテ法勝
毗曇四巻ヲ譯セリ。是レ最初也。其後歴代講弘シ。陳ノ
眞諦三藏倶舎論ヲ翻譯セリ。是ヲ舊譯ト名ク。正ク倶
舎論ト云事ハ。唐ノ玄奘三藏渡天シテ此宗ヲ傳ヘ。倶
舎論ヲ譯シテ三十巻トス。是レ新譯也。奘師ノ門人普
光。法實。神泰。圓暉等ノ師。各疏鈔ヲ作テ盛ンニ是ヲ
弘傳セリ。是ヨリ倶舎宗ト名ク。吾カ日本ニ傳來スル
事。其年紀分明ナラズ。有ル記ニ云ク。法相宗ノ玄昉僧
正入唐シテ倶舎宗ヲ傳來セリト云云。延暦年中ノ官符
ニハ。倶舎宗ヲ以テ法相宗ニ附トイヘリ。サレドモ南
都ノ諸寺。園城。山門皆ナ倶舎論ヲ學ス。正クハ東大寺
是レ倶舎宗ノ本處ナリ。華嚴。三論兩宗ノ學者。皆倶舎

現代語訳

顕倶成門。片月が空に澄んで明暗が並び現れる。六に微細相容安立門。瑠璃の瓶が多くの芥子を盛るように。七に因陀羅網境界門。二つの鏡が互いに照らし合って輝きを伝え相写する。八に託事顕法生解門。立像や堅腕が目に触れて皆道となる。九に十世隔法異成門。一夕の夢に百年を翱翔するように。十に主伴円明具徳門。北辰の居る所に衆星がこれを囲むように。

この六相十玄の義は、ことのほか難しいことである。皆諸法円融の上の実義である。このような義を明らかにして、事事無礙を工夫するのである。

日本に華厳宗を伝来することは、聖武天皇の御代天平八年丙子歳（736年）、大唐の道璿律師が華厳宗の章疏を伝えて来朝した。璿公は唐朝の華厳寺の普寂和尚の弟子である。宗教を伝え来たけれども、まだ講義弘通していなかった。時に良弁僧正が華厳宗を弘めようと欲し、新羅の学生大安寺の審祥大徳を請して、東大寺の金鍾道場において、天平十二年庚辰の歳十月八日（740年）、初めて華厳経を講宣した。奇瑞は多端であった。聖武天皇が大檀主となり、東大寺を諸寺の首とし、華厳宗の本寺とした。良弁僧正はこれ華厳宗の初発願主である。審祥大徳は大唐の法蔵大師に会って華厳宗を伝受した名哲である。それより来た法燈は相続し、宗承は連綿としている。これゆえに日本の華厳宗は審祥大徳を元祖とする。これは三国伝通記の説である。また元亨釈書には興福寺の慈訓僧都を本朝の華厳宗の始祖としている。

この宗は実大乗の宗旨として事事無礙を談ずるけれども、所依の華厳経は既に一乗と別教の義がある。二乗作仏・久遠実成の文がない。十地論に因分可説・果分不可説という。能弘の祖釈はただ性起といって性具を言わない。まだ至極甚深の一乗法華円宗には及ばない。ゆえに華厳もまたこれ法華の誘引である。

**四 倶舎宗**
仏説の小乗阿含経を修行するに、有門・空門・亦有亦空門・非有非空門ということがある。これを四門と名づける。倶舎宗とは有門の義を宗とするのである。仏滅後百年の後、優波毱多の末流に五部を分かった。その第二の薩婆多部とは有門の義である。その後諸大羅漢が阿毘曇八犍度論・発智論・大毘婆沙論等を造った。皆有門の義である。中でも如来の滅後九百余年に世親菩薩が倶舎論を造った。これは専ら有門の義である。

まず外道は生死の法を、或いは自在天より生ずると計し、或いは八万劫の前は冥然として知れず、これが世間の本性である、これを世性と名づけ、衆生は皆この世性より生ずると計し、或いは微塵が聚集して諸法となると計し、或いは父母を生の本と計して父母より前を知らない。これを皆邪因縁と名づける。或いは諸法は自然法爾としてあり、誰も作る者なしと計する外道がある。これを無因縁と名づける。

しかるに今仏法有門の正因縁生というのは、六道生死の諸法を煩悩業の因縁によって生ずると明かす。これがすなわち苦集の二諦実有である。この有為の法を苦・空・無常・無我であると観じて、三十七品の行を修するのを真の修道とする。しかれば能治の道諦は実有である。また苦集の二諦を滅して有余・無余の二涅槃を得れば、滅によって真理に会う。真理も実有であると明かす。これが有門毘曇の心である。

また五陰の実法を立てて、我・人・衆生・仮和合の諸法を徹底的に折破して、最極には実法のみがあって、その実法実有の処より入理するを有門の義という。この旨を守るを有門倶舎宗という。小乗の法門であれば尽理の義ではないけれども、衆生和合の法を空じて見思の煩悩を断じ、三界の生死を出るを所詮とするのである。また五陰の実法を立てるといっても、念念生滅すると明かすがゆえに、常見の外道とは異なる。

震旦にこの有門宗を伝来することは、東晋第九の主孝武帝の大元十六年辛卯の歳（391年）、北天竺の僧伽提婆が初めて法勝毘曇四巻を訳した。これが最初である。その後歴代講義弘通し、陳の真諦三蔵が倶舎論を翻訳した。これを旧訳と名づける。正しく倶舎論ということは、唐の玄奘三蔵が渡天してこの宗を伝え、倶舎論を訳して三十巻とした。これが新訳である。奘師の門人普光・法実・神泰・円暉等の師が各々疏鈔を作って盛んにこれを弘伝した。これより倶舎宗と名づける。

我が日本に伝来する事、その年紀は分明でない。ある記に云う。法相宗の玄昉僧正が入唐して倶舎宗を伝来したと。延暦年中の官符には倶舎宗を法相宗に附すといっている。されども南都の諸寺・園城・山門皆な倶舎論を学ぶ。正しくは東大寺がこれ倶舎宗の本処である。華厳・三論両宗の学者も皆倶舎[論を学ぶ]。

英語訳

manifestation gate. Like a crescent moon clearing the sky with light and darkness appearing together. Sixth is the gate of subtle mutual containment and establishment—like a lapis lazuli vase containing many mustard seeds. Seventh is the Indra's net realm gate—two mirrors mutually reflecting, transmitting radiance and copying each other. Eighth is the gate of relying on phenomena to reveal dharma and generate understanding—standing images and firm arms touching the eye all become the Way. Ninth is the gate of different accomplishments across the ten time periods—like soaring through a hundred years in one evening's dream. Tenth is the gate of primary and accompanying perfect illumination with complete virtues—like the North Star's position with all stars surrounding it.

This doctrine of Six Characteristics and Ten Mysteries is extraordinarily difficult. All represent the true meaning based on the perfect interfusion of all dharmas. By clarifying such doctrines, one cultivates the unobstructed interpenetration of all phenomena.

The transmission of the Huayan school to Japan occurred during the reign of Emperor Shōmu, in the eighth year of Tempyō, year of the fire mouse (736 CE), when Vinaya Master Daoxuan of Great Tang brought the commentaries and notes of the Huayan school to court. Master Xuan was a disciple of Priest Puji of Huayan Temple in the Tang court. Although he transmitted the religious teachings, he had not yet lectured or propagated them. At that time, Vinaya Master Rōben wished to propagate the Huayan school and invited the great virtuous Simsang, a Silla student of Daian-ji, to first lecture and proclaim the Avatamsaka Sutra at the Golden Bell Practice Hall of Tōdai-ji on the eighth day of the tenth month of the twelfth year of Tempyō, year of the metal dragon (740 CE). The miraculous responses were manifold. Emperor Shōmu became the great patron, made Tōdai-ji the head of all temples, and established it as the main temple of the Huayan school. Vinaya Master Rōben was the initial vow-making master of the Huayan school. Great Virtuous Simsang was a renowned sage who met Master Fazang of Great Tang and received transmission of the Huayan school. From then on, the dharma lamp continued unbroken and the sectarian transmission has been continuous. Therefore, the Japanese Huayan school considers Great Virtuous Simsang as its founder. This is the explanation in the Record of Transmission Through Three Countries. The Genkō Shakusho considers Priest Jikun of Kōfuku-ji as the founding patriarch of the Huayan school in our court.

Although this school discusses the unobstructed interpenetration of all phenomena as the doctrine of authentic Mahāyāna, the foundational Avatamsaka Sutra already contains both One Vehicle and Distinct Teaching elements. It lacks passages about the Buddha-making of the two vehicles and eternal true accomplishment. The Daśabhūmika-śāstra states that the causal portion can be explained but the fruition portion cannot be explained. The ancestral explanations of those who propagated it only speak of "nature-origination" without mentioning "nature-inclusion." It has not yet reached the supremely profound One Vehicle Lotus perfect school. Therefore, even the Avatamsaka is merely an inducement toward the Lotus.

**4. Abhidharmakośa School**
In practicing the Hīnayāna Āgama sutras taught by the Buddha, there are the existence gate, emptiness gate, both-existence-and-emptiness gate, and neither-existence-nor-emptiness gate. These are called the Four Gates. The Abhidharmakośa school takes the doctrine of the existence gate as its fundamental principle. One hundred years after the Buddha's parinirvāṇa, the lineage of Upagupta divided into five schools. The second, the Sarvāstivāda school, represents the existence gate doctrine. Later, various great arhats composed the Abhidharmāṣṭagrantha-śāstra, Jñānaprasthāna-śāstra, Mahāvibhāṣā-śāstra, and others. All represent existence gate doctrine. Particularly, over nine hundred years after the Tathāgata's parinirvāṇa, Vasubandhu Bodhisattva composed the Abhidharmakośa-śāstra. This exclusively represents existence gate doctrine.

First, heretics calculate that the dharmas of birth and death either arise from Īśvara, or that eighty thousand eons ago was obscure and unknowable—this being the fundamental nature of the world, called "world-nature," with all sentient beings arising from this world-nature. Or they calculate that fine particles aggregate to become various dharmas, or consider parents as the source of birth without knowing what came before parents. All these are called wrong causation. Some heretics calculate that all dharmas exist naturally as such, with no creator. This is called no-causation.

However, what Buddhist existence gate doctrine calls correct dependent origination clarifies that the various dharmas of six-realm birth and death arise through the causation of afflictions and karma. This is precisely the real existence of the two truths of suffering and accumulation. Contemplating these conditioned dharmas as suffering, empty, impermanent, and selfless, and cultivating the practices of the thirty-seven factors of enlightenment constitutes true practice of the path. Thus the path truth that remedies is real existence. Moreover, by eliminating the two truths of suffering and accumulation and attaining the two nirvanas with and without remainder, one meets true principle through cessation. True principle is also real existence. This is the essence of existence gate abhidharma.

Furthermore, by establishing the real dharmas of the five aggregates and thoroughly refuting the various dharmas of self, person, sentient being, and provisional combination, ultimately only real dharmas exist, and entering principle from the place where these real dharmas truly exist is called existence gate doctrine. Maintaining this principle is called the existence gate Abhidharmakośa school. Although it is a Hīnayāna teaching method and not the doctrine of complete principle, its essential point is to empty the dharmas of sentient being combinations, sever the afflictions of views and思惑, and escape the birth and death of the three realms. Although it establishes real dharmas of the five aggregates, because it clarifies that they arise and perish moment by moment, it differs from eternalist heretics.

The transmission of this existence gate school to China occurred in the sixteenth year of Dayuan of Emperor Xiaowu, the ninth ruler of Eastern Jin, year of the metal rabbit (391 CE), when Saṅghadeva of North India first translated the four fascicles of Dharmaśreṣṭhi Abhidharma. This was the beginning. Thereafter, generations lectured and propagated it. Tripiṭaka Master Paramārtha of the Chen dynasty translated the Abhidharmakośa-śāstra, called the old translation. What is properly called the Abhidharmakośa-śāstra is when Tripiṭaka Master Xuanzang of the Tang crossed to India, transmitted this school, and translated the Abhidharmakośa-śāstra in thirty fascicles. This is the new translation. Xuanzang's disciples Puguang, Fashi, Shentai, Yuanhui and other masters each composed commentaries and notes and vigorously propagated these teachings. From this time it was called the Abhidharmakośa school.

Regarding its transmission to our Japan, the year is not clear. One record states that Priest Genbō of the Faxiang school entered Tang China and brought back the Abhidharmakośa school. An official document from the Enryaku era states that the Abhidharmakośa school was attached to the Faxiang school. However, all temples of the southern capital, Onjōji, and Mt. Hiei study the Abhidharmakośa-śāstra. Properly speaking, Tōdai-ji is the main center of the Abhidharmakośa school. Scholars of both the Huayan and Sanlun schools all [study the Abhidharmakośa].