一　十宗略記一巻 - 翻刻

翻刻

【八ページ上段】
宗ヲ兼學ス。又其師資相承。多分兩宗ノ血脈ニ同ジ。元
亨釋書ニハ此宗ヲ以テ本宗ノ内ニイレズ。寓宗トス
ルナリ。小乗宗ナルガ故ニ一代ノ判教ナシ。倶舎ハ梵
語也。此方ニハ藏ト翻ス。此論ニ發智論。六足論等ノ。諸
ノ殊勝ノ義理文言ヲ抱攝シ含藏セルガ故ニ藏ト名
ク。
　　　五　成實宗
此ノ宗ハ小乗空門ノ義ヲ尊ムナリ。如來ノ、滅後九百
年ニ。中天竺ノ波羅門子訶梨跋摩。成實論二十巻ヲ造
レリ。印度是ヲ翫ヒ。諸處是ヲ學ス。此ノ空門成實ノ心
ハ。三假浮虚ノ觀ヲ以テ。正因縁生ノ苦集ノ二諦ヲ折
破シテ。空平等ニ入リ眞無漏ヲ發ス。空ニ依テ眞ヲ見
ルガ故ニ。空ヲ入理ノ門トスルナリ。三假ト者。相續假。
因成假。相待假ナリ。證眞玄義私記八云。雖＿二亦刹那生
滅歸＿一レ無。而相續常假有＿二諸法＿一。如＿二旋火輪＿一。故譬＿二幻化＿一是三
假中相續假也。從＿二因縁＿一生。念念生故。名＿二因成假＿一。彼此
相待。假名＿二諸法＿一。是相待假。雖＿二假有＿一レ法。而是假有。猶如＿二
【八ページ下段】
泡沫＿一。故名＿二浮虚＿一《割書：已｜上》此宗ノ心ハ本來色心ノ實法ナシ。
無明因縁假和合シテ。但ダ現在ノミアリ。本無今有ニ
シテ終ニ無ニ歸ス。我人衆生空無相ナルコトハ勿論
也。實法アリトイヘドモ其體浮虚ナリ。刹那刹那ニ四
相ニウツサレ生滅ス。色心ノ實體ナシ。例セハ有門毗
曇ニ。我人衆生但タ現在ニアリト云ガ如ク。實法但タ
現在ニアリト立ルナリ。是レ成論法空ノ心也。凡夫外
道ハ三假浮虚ノ諸法ニ於テ。妄リニ執シテ見思ヲ起
シ生死ニ流轉ス。今三假浮虚ヲ以テ假實皆空ト觀ス
レバ。一切ノ煩惱自ラ治セラルヽナリ。外道ノ斷見ト
不同ナルコトハ假有ノ故トシルベシ。具ニ止觀ノ第
六ニアリ。震旦ニ於テハ姚秦ノ弘始十三年辛亥ノ歳。
羅什三藏初テ此成實論ヲ譯セリ。什公ノ門人皆ナ此
論ヲ弘メタリ。其後宋朝ノ僧導法師。初テ成論ノ疏ヲ
作レリ。其門人專ラ成論ヲ學セリ。道高法師ノ義疏八
巻アリ。光宅等ノ法雲法師已來。猶盛ンニ世ニ行セリ。
梁陳ノ明哲。各競テ撰疏シ。隋唐ノ英匠。大キニ傳テ弘
【九ページ上段】
持セリ。天台智者大師。正ク判シテ小乗ノ論ト定メ玉
ヘリ。唐朝中運已後。成實論ヲ講弘スルモノ漸ク少ナ
シ。吾ガ日本國佛法初傳ノ時。成實宗ト三論宗ト同時
ニ傳來セリ。故ニ後代ニ成實論ヲ以テ三論宗ニ附セ
リ。延暦ノ官符ニモ是ヲ記セリ。百濟國ノ道藏法師成
論ノ疏十六巻アリ。東大寺ノ三論宗ノ學者。專ラ道藏
ノ疏ヲ以テ成實ヲ學ス。南都ノ諸寺。三論宗ノ處ニハ
必成實宗ヲ學ス。正クハ東大寺ノ三論宗ノ家ニアリ。
元亨釋書ニハ是ヲモ寓宗トセリ。小乗ノ宗旨也。
　　　六　律宗
先ツ梵網經ノ十重禁戒ヲ知ルベシ。一ニハ殺生戒。
一切ノ命アルモノヲ殺サザル事也。二ニハ不偸盗戒。
一針一草ニテモ人ノ物ヲトラザルナリ。三ニハ不邪
淫戒。他人ノ妻ハ勿論ノ事也。自身ノ妻ニテモ或ハ佛
神ノ前。或ハ精進ノ日。或ハ懷姙ノ時ハ交ラザルナリ。
又不婬ハ本行也。四ニハ不妄語戒。大妄語。小妄語ヲ
ハカザルナリ。ニ五ハ【五ニハ誤植】不酤酒戒。衆人ヲ醉亂セザラシ
【九ページ下段】
メンガタメナリ。六ニハ不説四衆過罪戒。實ニ罪アリ
トモ。名德ノ咎ヲトカザルナリ。七ニハ不自讚毀他戒。
菩薩仁慈ノ行ニ背カザランガタメナリ。八ニハ不慳
貪加毀戒。乞人來ル時罵詈スベカラズ。九ニハ不瞋心
不受懺謝戒。タトヒ瞋恚ヲ起ストモ。人懺謝セバソノ
マヽキキワケ。心ヲヤワラクベシ。十ニハ不謗三實戒。
見聞ノ諸ノ功德ニ付テ。誹謗ヲナスベカラズ。此十戒
是レ肝心也。ヨクヲボヘシルベシ。又四十八輕戒アリ。
皆梵網ノ大乗戒也。又小乗ノ二百五十戒アルナリ。然
ルニ今律宗ト者。律ハ法也ト訓シテ法度ノ事也。佛ノ
立玉ヘル法度ヲ戒法ト云也。此戒律ヲ專ラ尊ム家ヲ
律宗ト云也。既佛所制ノ戒法ニ小乗戒。大乗戒トテ。大
キニ二ツヲ分テリ。滅後ノ律宗ニ南山律宗。天台律宗
トテ兩派アリ。先ヅ南山律宗ト者。唐朝ノ終南山ノ道
宣律師ノ所傳ナリ。是ハ小乗戒ヲ正意トス。傍ニハ大
乗戒ヲモ行フナリ。佛説ノ小乗戒律ヲ滅後百年ノ後。
五ツニワケテ五部律トセル中ノ。第一ノ四部律ヲ專

現代語訳

宗を兼学する。またその師資相承は、多分両宗の血脈と同じである。元亨釈書にはこの宗を本宗の内に入れず、寓宗としている。小乗宗であるがゆえに一代の判教がない。倶舎は梵語である。此方には蔵と翻す。この論に発智論・六足論等の諸の殊勝の義理文言を抱摂し含蔵しているがゆえに蔵と名づける。

**五 成実宗**
この宗は小乗空門の義を尊ぶ。如来の滅後九百年に、中天竺の波羅門子訶梨跋摩が成実論二十巻を造った。インドはこれを玩び、諸処これを学ぶ。この空門成実の心は、三仮浮虚の観をもって、正因縁生の苦集の二諦を折破して、空平等に入り真無漏を発す。空によって真を見るがゆえに、空を入理の門とするのである。

三仮とは、相続仮・因成仮・相待仮である。証真玄義私記八に云う「また刹那生滅して無に帰すといえども、相続して常に仮に諸法が有る。旋火輪のごとし。ゆえに幻化に譬える。これは三仮中の相続仮である。因縁から生じ、念念に生ずるがゆえに因成仮と名づける。彼此相待して仮に諸法と名づける。これが相待仮である。仮に法有りといえども、而してこれは仮有であり、泡沫のようである。ゆえに浮虚と名づける」。

この宗の心は本来色心の実法がない。無明因縁が仮和合して、ただ現在のみがある。本無今有にして終に無に帰す。我・人・衆生が空無相であることは勿論である。実法ありといえどもその体は浮虚である。刹那刹那に四相に移されて生滅する。色心の実体はない。例えば有門毘曇に我・人・衆生はただ現在にありというように、実法もただ現在にありと立てる。これが成論法空の心である。

凡夫外道は三仮浮虚の諸法において、妄りに執着して見思を起こし生死に流転する。今三仮浮虚をもって仮実皆空と観ずれば、一切の煩悩は自ら治せられる。外道の断見と同じでないことは仮有のゆえと知るべし。詳しくは止観の第六にある。

震旦においては姚秦の弘始十三年辛亥の歳（401年）、羅什三蔵が初めてこの成実論を訳した。什公の門人は皆この論を弘めた。その後宋朝の僧導法師が初めて成論の疏を作った。その門人は専ら成論を学んだ。道高法師の義疏八巻がある。光宅等の法雲法師以来、なお盛んに世に行われた。梁陳の明哲は各々競って撰疏し、隋唐の英匠は大いに伝えて弘持した。

天台智者大師は正しく判じて小乗の論と定められた。唐朝中運以後、成実論を講弘する者は漸く少なくなった。我が日本国仏法初伝の時、成実宗と三論宗は同時に伝来した。ゆえに後代に成実論を三論宗に附せた。延暦の官符にもこれを記している。百済国の道蔵法師の成論の疏十六巻がある。東大寺の三論宗の学者は専ら道蔵の疏をもって成実を学ぶ。南都の諸寺で三論宗の処には必ず成実宗を学ぶ。正しくは東大寺の三論宗の家にある。元亨釈書にはこれも寓宗とした。小乗の宗旨である。

**六 律宗**
まず梵網経の十重禁戒を知るべし。一には殺生戒。一切の命あるものを殺さざることである。二には不偸盗戒。一針一草でも人の物を取らない。三には不邪淫戒。他人の妻は勿論のことである。自身の妻でも或いは仏神の前、或いは精進の日、或いは懐妊の時は交わらない。また不淫は本行である。四には不妄語戒。大妄語・小妄語を犯さない。五には不酤酒戒。衆人を酔乱させないためである。六には不説四衆過罪戒。実に罪ありとも、名徳の咎を説かない。七には不自讃毀他戒。菩薩仁慈の行に背かないためである。八には不慳貪加毀戒。乞人が来る時罵詈すべからず。九には不瞋心不受懺謝戒。たとい瞋恚を起こすとも、人が懺謝すればそのまま聞き分け、心を和らげるべし。十には不謗三宝戒。見聞の諸の功徳について誹謗をなすべからず。この十戒がこれ肝心である。よく覚え知るべし。また四十八軽戒がある。皆梵網の大乗戒である。また小乗の二百五十戒がある。

しかるに今律宗とは、律は法なりと訓じて法度のことである。仏の立て給える法度を戒法という。この戒律を専ら尊ぶ家を律宗という。既に仏所制の戒法に小乗戒・大乗戒とて、大きに二つを分けている。滅後の律宗に南山律宗・天台律宗とて両派がある。まず南山律宗とは、唐朝の終南山の道宣律師の所伝である。これは小乗戒を正意とする。傍には大乗戒をも行う。仏説の小乗戒律を滅後百年の後、五つに分けて五部律とした中の第一の四分律を専ら[用いる]。

英語訳

[study] both schools. Moreover, their teacher-disciple succession is largely the same as the lineages of both schools. The Genkō Shakusho does not include this school among the main schools but considers it an auxiliary school. Because it is a Hīnayāna school, it has no comprehensive doctrinal classification of the Buddha's lifetime teachings. Kośa is Sanskrit, translated in our country as "treasury." This treatise is called "treasury" because it embraces and contains the various excellent doctrines and literary expressions of the Jñānaprasthāna-śāstra, six supplementary treatises, and others.

**5. Satyasiddhi School**
This school reveres the doctrine of the Hīnayāna emptiness gate. Nine hundred years after the Tathāgata's parinirvāṇa, Harivarman, a brahmin's son from Central India, composed the twenty-fascicle Satyasiddhi-śāstra. India delighted in this and studied it in various places. The essence of this emptiness gate Satyasiddhi teaching uses the contemplation of three provisional aspects as illusory to refute the two truths of suffering and accumulation in correct dependent origination, enter into the equality of emptiness, and generate true uncontaminated wisdom. Because one sees truth through emptiness, emptiness serves as the gate for entering principle.

The three provisional aspects are: provisional continuity, provisional causation, and provisional relativity. The Private Record on the Mysterious Meaning of Realizing Truth, fascicle 8, states: "Although things arise and perish momentarily and return to nothingness, they continuously and provisionally exist as various dharmas, like a spinning fire wheel. Therefore they are compared to magical transformations. This is provisional continuity among the three provisional aspects. Arising from causes and conditions and being born moment by moment, it is called provisional causation. Mutually depending on each other, they are provisionally named various dharmas. This is provisional relativity. Although dharmas provisionally exist, they are provisional existence, like foam and bubbles. Therefore they are called illusory."

The essence of this school is that fundamentally there are no real dharmas of form and mind. Through the causation of ignorance, provisional combinations arise, with only the present moment existing. Originally non-existent but now existent, they ultimately return to nothingness. That self, person, and sentient beings are empty and without characteristics goes without saying. Although real dharmas are said to exist, their substance is illusory. Moment by moment they are transferred through the four characteristics and undergo birth and destruction. There is no real substance to form and mind. For example, just as existence gate abhidharma establishes that self, person, and sentient beings exist only in the present, real dharmas are established as existing only in the present. This is the essence of Satyasiddhi dharma-emptiness.

Ordinary beings and heretics develop views and思惑 through false attachment to the various dharmas of three provisional illusions and transmigrate through birth and death. Now, by contemplating through three provisional illusions that both provisional and real are empty, all afflictions are naturally remedied. That this differs from heretical annihilationism should be understood as due to provisional existence. This is detailed in the sixth [fascicle] of the Śamatha-vipaśyanā.

In China, in the thirteenth year of Hongshi of Yao Qin, year of the metal pig (401 CE), Tripiṭaka Master Kumārajīva first translated this Satyasiddhi-śāstra. All of Master Kumārajīva's disciples propagated this treatise. Later, Dharma Master Sengdao of the Song court first composed a commentary on the Satyasiddhi. His disciples exclusively studied the Satyasiddhi. There is Dharma Master Daogao's eight-fascicle doctrinal commentary. From Dharma Master Fayun of Guangzhai and others onward, it still flourished in the world. The sages of Liang and Chen each competed in composing commentaries, and the outstanding masters of Sui and Tang greatly transmitted and upheld it.

The Tiantai Zhizhe Great Master correctly judged and determined it as a Hīnayāna treatise. After the mid-period of the Tang court, those who lectured and propagated the Satyasiddhi-śāstra gradually decreased. When Buddhism was first transmitted to our Japan, the Satyasiddhi and Sanlun schools were transmitted simultaneously. Therefore, in later generations the Satyasiddhi-śāstra was attached to the Sanlun school. This is also recorded in the Enryaku period official documents. There is a sixteen-fascicle commentary on the Satyasiddhi by Dharma Master Daozang of Baekje. Sanlun school scholars of Tōdai-ji exclusively study Satyasiddhi using Daozang's commentary. In the various temples of the southern capital, wherever there is the Sanlun school, they necessarily study the Satyasiddhi school. Properly speaking, it belongs to the Sanlun school lineage of Tōdai-ji. The Genkō Shakusho also considers this an auxiliary school. It is a Hīnayāna doctrine.

**6. Vinaya School**
First, one should know the ten grave precepts of the Brahmajāla Sutra. First is the precept against killing—not killing any living beings. Second is the precept against stealing—not taking others' possessions, not even a needle or blade of grass. Third is the precept against sexual misconduct—other people's wives are of course [forbidden], but even with one's own wife, one should not engage [in sexual relations] before buddhas and deities, on days of spiritual practice, or during pregnancy. Moreover, not engaging in sexual activity is the fundamental practice. Fourth is the precept against false speech—not committing major or minor false speech. Fifth is the precept against selling alcohol—to prevent intoxicating and confusing the masses. Sixth is the precept against speaking of the faults and crimes of the four assemblies—even if there are actual faults, one should not speak of the failings of those with reputation and virtue. Seventh is the precept against self-praise and disparaging others—to avoid going against bodhisattva practices of benevolence and compassion. Eighth is the precept against stinginess and verbal abuse—one should not revile beggars when they come. Ninth is the precept of not maintaining anger and refusing to accept apologies—even if anger arises, when someone apologizes, one should listen with understanding and soften one's heart. Tenth is the precept against slandering the Three Jewels—one should not engage in slander regarding the various merits one sees and hears. These ten precepts are the essential core. One should well remember and know them. There are also forty-eight minor precepts. All are the Mahāyāna precepts of the Brahmajāla. There are also the 250 Hīnayāna precepts.

However, the current Vinaya school—vinaya is read as "law" and refers to regulations. The regulations established by the Buddha are called precept-dharmas. The lineage that exclusively reveres these precepts and vinaya is called the Vinaya school. The precept-dharmas established by the Buddha are already divided into two major categories: Hīnayāna precepts and Mahāyāna precepts. Among the post-parinirvāṇa Vinaya schools, there are two branches: the Nanshan Vinaya school and the Tiantai Vinaya school. First, the Nanshan Vinaya school is the transmission of Vinaya Master Daoxuan of Zhongnan Mountain in the Tang court. This takes Hīnayāna precepts as its primary focus while also practicing Mahāyāna precepts incidentally. One hundred years after the Buddha's parinirvāṇa, the Hīnayāna precepts and vinaya taught by the Buddha were divided into five parts called the Five Vinayas, of which they exclusively [use] the first, the Dharmaguptaka Vinaya.