一　十宗略記一巻 - 翻刻

翻刻

【十四ページ上段】
也。《割書：已｜上》是ハ法華經ノ中ニ法師ノ三説。藥王ノ十喩等ア
ルカ故也。法華ヲ尊シテ主トスルコトハ。釋尊ノ勅定
也。故ニ佛立宗トモ云也。法華傳記云。眞諦三藏云。西
方相傳説。法華大教流＿二演五天竺＿一。造＿二優婆提舎＿一。釋＿二其文
義＿一 五十餘家。佛涅槃後。五百年終。龍樹菩薩造＿二法華論＿一。
六百年初堅慧菩薩造＿二釋論＿一。竝未＿レ來＿二此土＿一。不＿レ測＿二旨歸＿一。九
百年中。北天竺丈夫國國師大波羅門憍尸迦子婆藪槃
豆。此云＿二 天親＿一。亦製＿二法華論＿一。以＿二 六十四節法門＿一。釋＿二其大
義＿一云云。故ニ天竺ニ於テ。法華宗ノ興盛セルコト廣大
無邊也。サレドモ國遠ク時隔テ。事迹シリカタク傳來
續キ難シ。正クハ震旦北齊ノ代ニ慧文禪師ト云人ア
リ。初メヨリ圓乗ヲ學シ。天眞獨悟シ。釋尊ヨリ第十
三代ノ龍樹菩薩所造ノ大智度論ヲ高覽シ玉ヘルニ。
第十三巻ニ至テ一心三智ノ文アリ。文師是ヲ見テ心
觀ヲ修シ。忽チニ觀行成就シテ。一心三智ヲ證得シ。初
住無生忍ノ位ニ入玉ヘリ。又中觀論四諦品ニ因縁所生
法。我説即是空。亦名爲假名。亦是中道義ノ文アルヲ
【十四ページ下段】
見テ。諸法縁生。即空假中ノ義ヲ大悟シ玉フ。德行河
淮（ワイ）ニ獨歩シ。化道世ニ等倫ナシ。親リ心觀ヲ以テ南岳
慧思禪師ニ口授シ玉ヘリ。南岳大師是ヲ修メ六根淨
ヲエテ。亦以テ智者大師ニ授ケ玉ヘリ。天台智者是ヲ
得テ法華佛乗ヲ悟リ。五時八教ヲ立テ。十章十乗ヲ説
玉フ。三千事理即具ノ所談百家ニ超過シ。千古ニ秀逸
シテ。遂ニ天下明教ノ本トナリ玉ヘリ。其後章安大師。
智威大師。慧威大師。玄朗大師。妙藥大師。道邃和尚等。
次第相傳シ。震旦ノ的傳。今ノ世マデタエズ。故ニ天台
宗ハ正ク龍樹菩薩ヲ以テ高祖トシ。慧文禪師ヲ以テ
二祖トス。具ニ佛祖統記ニミエタリ。又直授南岳。直
授天台ノ相承アリ。學生式ニ傳文ヲヒケリ。サテ日本
傳來ノ義ヲイハヽ。人王五十代桓武天皇ノ御宇ニ。傳
教大師御入唐アリ。天台山國清寺ノ道邃和尚ニ値ヒ
奉リ。天台己證ノ一心三觀ヲ傳受シ。又圓頓戒律ヲ稟
承シ玉フ。シカノミナラズ順曉和尚ニ値テ。眞言上乗
ヲ習傳シ。修然師ニ隨テ達磨ノ禪法ヲ相傳シ玉ヘリ。
【十五ページ上段】
又摩訶止觀ノ中ニ念佛ノ法門アリ。故ニ本朝山門ハ
台。密。禪。律。念佛ヲ含藏セリ。又慈覺大師。智證大師
等御入唐アリ。倶ニ顯。密。禪ノ奥旨ヲ極メ玉ヘリ。ソ
レヨリコノカタ。代代相傳シテ今ニ至ルマテ此宗繁
榮ナリ。但タ台教一心三觀ノ超過セルノミニアラズ。
眞言密法ノ靈驗。又餘宗ニ秀タリ。サレハ慧亮破髓ノ
時。弟君即位シ玉フ。尊意加持ノ時。菅靈消散セリ。山
門佛法ノ應驗掲焉ナルコト。具ニ諸傳ニノセタリ。故
ニ先年豊臣大閤秀吉公。妙法院門跡ニ於テ八宗ヲ請
待シ。千僧供養ヲ執行シ玉ヒシ時。諸道ノ智人ヲ集メ
諸宗ノ勝劣ヲ格量アリシニ。諍ナク天台宗ヲ以テ第
一ノ上座ト定メ玉ヘリ。
　　　八　眞言宗
一佛二眞應二身ト云事アリ。今ノ佛ノ應身ヲ釋迦ト
名ケ。眞身ヲ毘盧遮那ト名ク。毘盧遮那ヲ大日ト云也。
眞身ヲ法身ト云也。釋迦應身ノ形ニテ説玉ヘル法門
ヲ顯教ト名ク。一代五時八教是也。大日法身ノ形ニテ
【十五ページ下段】
説玉へル法門ヲ密教ト名ク。眞言陀羅尼是也。此眞言
密教ハ大日如來。三世常住法界宮ニテ。地上斷無明菩
薩ノタメニ説玉ヘル高上ノ法門也。手ニ結フヲ印ト
云フ。口ニ唱ルヲ明呪ト云フ。明呪ハ即眞言也。意ニハ
本尊ノ種子尊形三摩耶ヲ念スルナリ。是ヲ三密ノ修
行ト名ク。凡夫下位ノ者ノヽ思慮口議ニ及ブコトニ
非ス。諸尊ノ行法。廣大無邊ニシテ。一端ニ記シカタ
シ。其簡要ハ阿字本不生ノ觀念ニアリ。眞言教ノ極意
ト云モ。甚深無相ノ本空也トシルベシ。諸流ノ口決一
轍シカタシ。其門ニ入テ年序ヲツミ修學セザレハシ
リガタキ事也。胎藏界。金剛界ヲ兩部ト云フ。理智ノ二
也。佛部。蓮華部。金剛部ヲ三部ト云フ。實部。羯磨部
ヲ加テ五部ト名ク。胎藏界ニ四重アリ。金剛界ニ九會
アリ。甚深微密ナルコト。エテ云ベカラズ。義釋云。眞
如言語故名眞言文。サレバ六波羅蜜經ノ意ハ。顯教ニ
テ得益セザル重罪ノ者モ。眞者醍醐ノ教力ニテ。滅罪
得道スト見ヘタリ。實ニ是レ即身成佛ノ大法也。此ノ

現代語訳

【十四ページ上段】
である。《割書：以上》これは法華経の中に法師の三説、薬王の十喩等があるからである。法華を尊んで主とすることは、釈尊の勅定である。故に仏立宗とも言う。法華伝記に云く、「眞諦三蔵が言うには、西方では相伝えて説く、法華大教は五天竺に流演し、優婆提舎を造って、その文義を釈すること五十余家。仏涅槃後、五百年の終わりに龍樹菩薩が法華論を造った。六百年の初めに堅慧菩薩が釈論を造った。共にまだこの土（中国）に来ていない、その旨趣は測り知れない。九百年の中に、北天竺丈夫国の国師大波羅門憍尸迦子婆藪槃豆、これを天親と云う、また法華論を製作した。六十四節の法門をもって、その大義を釈した」と云々。故に天竺において、法華宗の興盛することは広大無辺である。されども国は遠く時は隔たって、事跡は知り難く伝来は続き難い。

正しくは震旦北齊の代に慧文禅師という人がいた。初めより円乗を学び、天真独悟し、釈尊より第十三代の龍樹菩薩所造の大智度論を高覧されたところ、第十三巻に至って一心三智の文がある。慧文師はこれを見て心観を修し、忽ちに観行成就して、一心三智を証得し、初住無生忍の位に入られた。また中観論四諦品に「因縁所生法、我説即是空、亦名為仮名、亦是中道義」の文があるのを

【十四ページ下段】
見て、諸法縁生、即空仮中の義を大悟された。徳行は河准（淮）に独歩し、化道は世に等倫がない。親しく心観をもって南岳慧思禅師に口授された。南岳大師はこれを修めて六根浄を得て、また智者大師に授けられた。天台智者はこれを得て法華仏乗を悟り、五時八教を立て、十章十乗を説かれた。三千事理即具の所談は百家に超過し、千古に秀逸して、ついに天下明教の本となられた。その後、章安大師、智威大師、慧威大師、玄朗大師、妙楽大師、道邃和尚等が次第に相伝し、震旦の的伝は今の世まで絶えない。故に天台宗は正しく龍樹菩薩をもって高祖とし、慧文禅師をもって二祖とする。具に仏祖統記に見えている。また直授南岳、直授天台の相承がある。学生式に伝文を引いた。

さて日本伝来の義を言うなら、人王五十代桓武天皇の御宇に、伝教大師の御入唐があった。天台山国清寺の道邃和尚に値い奉り、天台自証の一心三観を伝受し、また円頓戒律を稟承された。しかのみならず順暁和尚に値って、真言上乗を習伝し、修然師に随って達磨の禅法を相伝された。

【十五ページ上段】
また摩訶止観の中に念仏の法門がある。故に本朝山門は台、密、禅、律、念仏を含蔵している。また慈覚大師、智証大師等の御入唐があった。共に顕、密、禅の奥旨を極められた。それよりこのかた、代々相伝して今に至るまでこの宗は繁栄している。ただ台教一心三観の超過するのみにあらず、真言密法の霊験も、また余宗に秀でている。されば慧亮破髄の時、弟君即位された。尊意加持の時、菅霊消散した。山門仏法の応験の顕著なること、具に諸伝に載せてある。故に先年豊臣大閤秀吉公が、妙法院門跡において八宗を請待し、千僧供養を執行されたとき、諸道の智人を集め、諸宗の勝劣を格量されたところ、争いなく天台宗をもって第一の上座と定められた。

八　真言宗

一仏二身、真応二身ということがある。今の仏の応身を釈迦と名づけ、真身を毘盧遮那と名づける。毘盧遮那を大日という。真身を法身という。釈迦応身の形にて説かれた法門を顕教と名づける。一代五時八教がこれである。大日法身の形にて

【十五ページ下段】
説かれた法門を密教と名づける。真言陀羅尼がこれである。この真言密教は大日如来が、三世常住法界宮にて、地上断無明菩薩のために説かれた高上の法門である。手に結ぶを印という。口に唱えるを明呪という。明呪は即ち真言である。意には本尊の種子・尊形・三摩耶を念するのである。これを三密の修行と名づける。凡夫下位の者の思慮口議に及ぶことではない。諸尊の行法は広大無辺にして、一端に記し難い。その簡要は阿字本不生の観念にある。真言教の極意というも、甚深無相の本空であると知るべきである。諸流の口決は一轍し難い。その門に入って年序を積み修学しなければ知り難いことである。

胎蔵界、金剛界を両部という。理智の二である。仏部、蓮華部、金剛部を三部という。羯磨部を加えて五部と名づける。胎蔵界に四重あり、金剛界に九会がある。甚深微密なること、とても言うべからず。義釈に云く、「真如の言語なるが故に真言と名づく」と。されば六波羅蜜経の意は、顕教にて得益しない重罪の者も、真言醍醐の教力にて、滅罪得道すると見えている。実にこれ即身成仏の大法である。この

英語訳

[Page 14, Upper Section]
Therefore. 《Interlinear note: Above》 This is because within the Lotus Sutra there are the three teachings of dharma teachers and the ten metaphors of Medicine King, etc. That the Lotus is revered and made primary is the imperial decree of Śākyamuni. Hence it is also called the Buddha-established school. The Lotus Transmission Record states: "Paramārtha Tripiṭaka said: In the West it is transmitted that the great teaching of the Lotus flowed and spread throughout the five parts of India, creating upadeśas to explain its textual meaning—over fifty schools. After the Buddha's nirvana, at the end of five hundred years, Nāgārjuna Bodhisattva composed the Lotus Treatise. At the beginning of six hundred years, Sthiramati Bodhisattva composed a commentary treatise. Both have not yet come to this land (China), and their essential meaning cannot be fathomed. In the nine hundredth year, in North India's Puruṣapura country, the state preceptor, great brahmin Kauśika's son Vasubandhu—called Tiānqīn [in Chinese]—also composed a Lotus Treatise. Using the sixty-four section dharma-gate, he explained its great meaning." Therefore, in India, the prosperity of the Lotus school was vast and boundless. However, with the country distant and time separated, the historical traces are difficult to know and the transmission is hard to continue.

Properly speaking, in the Northern Qi period of China, there was a person called Dhyāna Master Huiwen. From the beginning he studied the Perfect Vehicle, achieved natural solitary enlightenment, and when he perused the Mahāprajñāpāramitā-śāstra composed by Nāgārjuna Bodhisattva, the thirteenth patriarch from Śākyamuni, upon reaching the thirteenth fascicle there was a passage on one-mind three wisdoms. Master Huiwen saw this and cultivated mind-contemplation, suddenly accomplished contemplative practice, realized one-mind three wisdoms, and entered the stage of first abiding and tolerance of non-arising. Also, seeing the passage in the Mūlamadhyamaka-kārikā's chapter on the Four Noble Truths: "What arises through causes and conditions, I teach is precisely emptiness, also called provisional designation, also the meaning of the Middle Way,"

[Page 14, Lower Section]
he greatly awakened to the meaning of all dharmas arising through conditions being immediately empty, provisional, and middle. His virtue and conduct were unparalleled along the rivers Huai and He, and his transformative way had no equal in the world. He personally transmitted the mind-contemplation orally to Dhyāna Master Nanyue Huisi. Great Master Nanyue cultivated this and attained purification of the six faculties, then transmitted it to Great Master Zhizhe. Tiantai Zhizhe received this and awakened to the Buddha-vehicle of the Lotus, established the five periods and eight teachings, and expounded the ten chapters and ten vehicles. His discourse on the three thousand [realms] being immediately complete in both phenomena and principle surpassed a hundred schools and excelled through the millennia, finally becoming the foundation of the world's clear teaching. Thereafter, Great Master Zhangan, Great Master Zhiwei, Great Master Huiwei, Great Master Xuanlang, Great Master Miaole, Venerable Daosui and others transmitted it in succession, and the authentic transmission of China continues unbroken to the present world. Therefore, the Tiantai school properly takes Nāgārjuna Bodhisattva as its founding patriarch and Dhyāna Master Huiwen as its second patriarch. This is recorded in detail in the Buddhist Patriarchs' Chronicle. There is also the succession of direct transmission to Nanyue and direct transmission to Tiantai. The transmission text is cited in the Student's Formulary.

Now, speaking of the meaning of transmission to Japan: during the reign of Emperor Kanmu, the fiftieth human sovereign, Great Master Dengyō made his entry to Tang China. He met Venerable Daosui of Guoqing Temple on Mount Tiantai, received transmission of Tiantai's self-realized one-mind three contemplations, and received the perfect sudden precepts and vinaya. Moreover, he met Venerable Shunxiao and learned and transmitted the supreme vehicle of Shingon, and followed Master Xiuran to receive transmission of Bodhidharma's Zen methods.

[Page 15, Upper Section]
Also, within the Mahā-śamatha-vipaśyanā there are dharma-gates of Buddha-recitation. Therefore, the mountain gate of our country contains Tiantai, esoteric, Zen, vinaya, and Buddha-recitation. Also, Great Master Jikaku and Great Master Chishō made entries to Tang China. Together they mastered the profound essentials of exoteric, esoteric, and Zen [teachings]. From then until now, this school has been prosperous through successive generations. Not only does the Tiantai teaching of one-mind three contemplations excel, but the spiritual efficacy of Shingon esoteric methods also surpasses other schools. Thus when Eryō performed skull-breaking [divination], the younger prince ascended the throne. When Son'i performed ritual empowerment, Kan Shōjō's spirit dissipated. The manifest responses of the mountain gate's Buddhism are recorded in detail in various biographies. Therefore, in recent years when Lord Toyotomi Taikō Hideyoshi invited the eight schools to Myōhōin Monzeki and performed the thousand-monk offering, when he gathered wise people of various ways and evaluated the superiority and inferiority of the various schools, without dispute he established the Tiantai school as the first and highest seat.

VIII. Shingon School

There is the doctrine of one Buddha, two bodies—the true and response bodies. The response body of the present Buddha is named Śākyamuni, and the true body is named Vairocana. Vairocana is called Dainichi [Great Sun]. The true body is called the Dharma-body. The dharma-gates expounded in the form of Śākyamuni's response body are called exoteric teaching. These are the five periods and eight teachings of the lifetime. The dharma-gates expounded in the form of Dainichi's Dharma-body

[Page 15, Lower Section]
are called esoteric teaching. These are the mantras and dhāraṇīs. This Shingon esoteric teaching is the supreme dharma-gate that Dainichi Tathāgata expounded in the eternal Dharma-realm palace of the three times for bodhisattvas who have severed ignorance on the ground [levels]. What is formed with the hands is called mudrā. What is chanted with the mouth is called vidyā-mantra. Vidyā-mantra is precisely mantra. In the mind, one contemplates the seed-syllable, honored form, and samaya of the principal deity. This is called the practice of the three mysteries. This is not something that ordinary beings of lower stages can reach with their thoughts and verbal discussions. The ritual practices of the various deities are vast and boundless, difficult to record in full. Their essential point lies in the contemplation of the A-syllable's original non-arising. Know that what is called the ultimate meaning of the Shingon teaching is the original emptiness of profound non-characteristics. The oral instructions of various lineages are difficult to unify. Without entering that gate and accumulating years of practice and study, it is difficult to understand.

The Womb Realm and Diamond Realm are called the Two Divisions. These are the two of principle and wisdom. The Buddha Division, Lotus Division, and Vajra Division are called the Three Divisions. Adding the Karma Division makes Five Divisions. The Womb Realm has four layers, the Diamond Realm has nine assemblies. Their profound subtlety cannot be expressed. The Meaning Commentary states: "Because it is the language of true suchness, it is called true word (mantra)." Therefore, according to the Six Perfections Sutra, even those with grave sins who cannot gain benefit from exoteric teaching can eliminate sins and attain the Way through the teaching power of the true word's ghee. Truly this is the great dharma of attaining Buddhahood in this very body. This