一　内典十宗秀句一巻 - 翻刻

翻刻

【二頁上段】
三大法師￣ノ之入玄尋香￣ノ之風。涼＿二于胸池￣ニ＿一。
陳隋二代￣ノ之彰體如幻￣ノ之光￣リ。耀＿二￣ク于心地￣ニ＿一。
四塵成＿二 四大￣ヲ＿一也。源￣ト出＿二雨衆￣ノ之盛談￣ニ＿一。
四大生＿二￣ス五根￣ヲ＿一也。兼￣テ契＿二￣フ畏曇￣ノ之格言￣ニ＿一。
拂＿二￣テ三心￣ノ之妄雲￣ヲ＿一。顯＿二￣シ一滅￣ノ之月￣ヲ＿一。
卷＿二￣テ十相￣ノ之翳霧￣ヲ＿一。示＿二￣ス一相￣ノ之虛￣ヲ＿一。
五方便￣ノ之門。遣＿二￣テ二心諸執￣ヲ＿一而朗朗￣タリ。
四現忍￣ノ之路。觀＿二￣シテ三世五陰￣ヲ＿一而歷歴￣タリ。
盡無生￣ノ之果。拂＿二￣ヒ人法執￣ノ之塵￣ヲ＿一。
灰身滅￣ノ之證￣ハ。叩＿二￣ク般涅槃￣ノ之牕￣ヲ＿一。
律宗秀句十首
化制￣ノ二敎。判＿二￣シ一位典籍￣ノ之綱領￣ヲ＿一。
有空￣ノ三宗。 精（ミカク）＿二兩藏戒體￣ノ之網目￣ヲ＿一。
佛滅百年￣ノ之時。曇摩,宗旨。創￣メテ起＿二￣リ中天＿一。
一千餘歲￣ノ之末。法密戒心。新￣ニ傳＿二￣フ東夏￣ニ＿一。
姚秦￣ノ嘉運￣ニ。四分￣ノ大律具￣ニ譯￣シ。
元魏￣ノ聖暦￣ニ。二持￣ノ妙典新￣ニ講。
【二頁下段】
終南之峯。止作受隨￣ノ風濡￣ヒ。
山東￣ノ之鄉。戒律木叉￣ノ月明￣ナリ。
圓敎圓宗￣ノ之門￣ニハ立＿二￣テ 三敎融即￣ノ之車￣ヲ＿一。
唯識唯心￣ノ之池￣ニハ浮＿二￣フ四位通修￣ノ之船￣ヲ＿一。
三千八萬￣ノ之戒儀。牽＿二￣キ常樂我淨￣ノ之德￣ヲ＿一。
二百五十￣ノ之禁律。全＿二￣フス法報應化￣ノ之體￣ヲ＿一。
聳聳￣タル調伏￣ノ之德。橫＿二￣テ戒瓶￣ヲ＿一而不＿レ破。
巍巍￣タル尸羅￣ノ之威。戴＿二￣テ律冠￣ヲ＿一而無＿レ及￣コト。
一戒三智￣ノ之風￣ハ。拂＿二￣ヒ於二障戯論￣ノ之境塵￣ヲ＿一。
三學雙持￣ノ之華￣ハ開＿二于雨誦潤益￣ノ之心池￣ニ＿一。
藏識所薫￣ノ之種。直￣ニ尅＿二￣ス 三身￣ノ之妙果￣ヲ＿一。
心地能行￣ノ之德。親￣ク成＿二￣ス四智￣ノ之極位￣ヲ＿一。
五篇七聚￣ノ之目和＿二大海￣ノ之一味￣ニ＿一。
三聚十重￣ノ之足顯＿二￣ハス高山￣ノ之三德￣ヲ＿一。
淨土宗秀句十首
萬劫不退。是￣レ娑婆入聖￣ノ之漸敎。
一念無生。即￣チ淨土得位￣ノ之頓宗。
【三頁上段】
無諍念王￣ノ本願。初住無生￣ノ之始。
法藏比丘￣ノ大誓。十向圓滿￣ノ之終￣ナリ。
莊＿二￣テ六八￣ノ之願船￣ヲ＿一。度＿二￣シ生死￣ノ之海￣ヲ＿一。
構＿二￣テ三字￣ノ之名車￣ヲ＿一。越＿二煩惱￣ノ之山＿一￣ヲ。
十八圓滿￣ノ之妙土。乘＿二￣シテ願力￣ニ＿一即生￣シ。
十七莊嚴￣ノ之淨域。憑＿二￣テ智德￣ニ＿一直￣ニ至￣ル。
一心信樂￣ノ之床￣ノ上￣ニハ智光照觸￣シテ無＿レ息￣コト。
十念成就￣ノ之牕前￣ニハ聖衆來迎￣シテ得＿レ生￣スルコトヲ。
十三定行￣ノ之林￣ニハ衆德￣ノ寶樹森￣ク立￣リ。
三三散善￣ノ之園￣ニハ諸行￣ノ珍聚跰￣ナリ生￣タリ。
正雜二行￣ノ之峯￣ニハ榮＿二￣カン諸善諸德￣ノ之卉木￣ヲ＿一。
專雜兩修￣ノ之谷￣ニハ流＿二￣ス紙一紙行￣ノ之波水￣ヲ＿一。
浴＿二￣シテハ八德￣ノ之池水￣ニ＿一。獲＿二無生法忍￣ノ之益￣ヲ＿一。
戲＿二￣テ七重￣ノ之林樹￣ニ＿一。證＿二￣ス住行向地￣ノ之位￣ヲ＿一。
危厄麤劣￣ノ之身。捨＿二￣テ之￣ヲ娑婆￣ノ之地￣ニ＿一。
妙極虛無￣ノ之體。感＿二￣ス之￣ヲ安養￣ノ之空￣ニ＿一。
佛力擁護￣シテ。速￣ニ登＿二￣リ菩提￣ノ之臺￣ニ＿一。
【三頁下段】
覺德加祐￣シテ。直￣ニ入＿二￣ル涅槃￣ノ之宮￣ニ＿一。
法相宗秀句十首
瞭闍那堂￣ノ之靈光。遠￣ク照＿二￣シ沙界￣ヲ＿一。
那蘭陀寺￣ノ之芳風。久￣ク傳＿二￣フ塵刹￣ニ＿一。
源潔￣ク流遠￣シ。是￣レ阿瑜闍國￣ノ之餘潤。
根深￣ク枝茂￣シ。乃大慈恩寺￣ノ之遺葉￣ナリ。
百法￣ノ之園￣ニハ開＿二￣キ森羅焉￣タル之華￣ヲ＿一。
二諦￣ノ之畝￣ニハ結＿二￣フ跰塡然￣タル之菓￣ヲ＿一。
四重體性￣ノ之室￣ニハ安＿二不即不離￣ノ之君￣ヲ＿一。
五重唯識￣ノ之堂￣ニハ欽＿二絕言絕想￣ノ之主￣ヲ＿一。
十八圓滿￣ノ之相￣ハ。飾＿二￣リ深密￣ノ之玲殿￣ヲ＿一。
二十一德￣ノ之體￣ハ。啓＿二￣ク佛地￣ノ之嘉會￣ヲ＿一。
普爲乘￣ノ之馥￣ハ。廣￣ク薫＿二￣シ有性無性￣ノ之中￣ニ＿一。
應理宗￣ノ之匂￣ヒハ。大￣ニ散＿二￣ス有為無為￣ノ之上￣ニ＿一。
三性空有￣ノ之珠￣ノ中￣ニハ移＿二￣シ性相事理￣ノ之姿￣ヲ＿一。
四分心境￣ノ之鏡￣ノ上￣ニハ云浮＿二￣フ隨緣轉變￣ノ之影￣ヲ＿一。
唯識中道￣ノ之峯￣ニハ榮＿二依他緣起￣ノ之林木￣ヲ

現代語訳

三大法師の入玄は香風を尋ね、胸池に涼しい。
陳隋二代の彰体は幻のような光となり、心地に耀く。
四塵が四大を成すなり。源は雨衆の盛んな談話に出づ。
四大が五根を生ずるなり。兼ねて畏曇の格言に契う。
三心の妄雲を払い、一滅の月を顕す。
十相の翳霧を巻き、一相の虚を示す。
五方便の門は、二心諸執を遣って朗朗たり。
四現忍の路は、三世五陰を観して歴歴たり。
尽無生の果は、人法執の塵を払う。
灰身滅の証は、般涅槃の窓を叩く。

律宗秀句十首
化制二教は、一代典籍の綱領を判じた。
有空三宗は、両蔵戒体の網目を精らかにした。
仏滅百年の時、曇摩の宗旨が初めて中天に起こった。
一千余歳の末、法密の戒心が新たに東夏に伝わった。
姚秦の嘉運に、四分大律が具に訳された。
元魏の聖暦に、二持の妙典が新たに講じられた。
終南の峰では、止作受随の風が潤う。
山東の郷では、戒律木叉の月が明らかなり。
円教円宗の門には三教融即の車を立て、
唯識唯心の池には四位通修の船を浮かべる。
三千八万の戒儀は、常楽我浄の徳を牽き、
二百五十の禁律は、法報応化の体を全うす。
聳聳たる調伏の徳は、戒瓶を横えて破れず。
巍巍たる尸羅の威は、律冠を戴いて及ぶことなし。
一戒三智の風は、二障戯論の境塵を払う。
三学双持の華は、雨誦潤益の心池に開く。
蔵識所薫の種は、直ちに三身の妙果を克す。
心地能行の徳は、親しく四智の極位を成す。
五篇七聚の目は大海の一味に和し、
三聚十重の足は高山の三徳を顕す。

浄土宗秀句十首
万劫不退、これ娑婆入聖の漸教なり。
一念無生、すなわち浄土得位の頓宗なり。
無諍念王の本願は、初住無生の始めなり。
法蔵比丘の大誓は、十向円満の終わりなり。
六八の願船を荘して、生死の海を度す。
三字の名車を構えて、煩悩の山を越ゆ。
十八円満の妙土は、願力に乗じて即座に生まる。
十七荘厳の浄域は、智徳に憑って直ちに至る。
一心信楽の床上には智光照触して息むことなし。
十念成就の窓前には聖衆来迎して生を得。
十三定行の林には衆徳の宝樹が森然と立つ。
三三散善の園には諸行の珍果が累々と生る。
正雑二行の峰には諸善諸徳の卉木を栄えさせ、
専雑両修の谷には紙一紙行の波水を流す。
八徳の池水に浴して、無生法忍の益を獲る。
七重の林樹に戯れて、住行向地の位を証す。
危厄粗劣の身を娑婆の地に捨て、
妙極虚無の体を安養の空に感ず。
仏力擁護して、速やかに菩提の台に登る。
覚徳加祐して、直ちに涅槃の宮に入る。

法相宗秀句十首
瞭闍那堂の霊光は、遠く沙界を照らし、
那蘭陀寺の芳風は、久しく塵刹に伝う。
源潔く流れ遠し、これ阿瑜闍国の余潤なり。
根深く枝茂し、すなわち大慈恩寺の遺葉なり。
百法の園には森羅焉たる華を開き、
二諦の畝には累塡然たる菓を結ぶ。
四重体性の室には不即不離の君を安んじ、
五重唯識の堂には絶言絶想の主を欽す。
十八円満の相は、深密の玲殿を飾り、
二十一徳の体は、仏地の嘉会を啓く。
普為乗の馥は、広く有性無性の中に薫じ、
応理宗の匂いは、大いに有為無為の上に散ず。
三性空有の珠の中には性相事理の姿を移し、
四分心境の鏡の上には随縁転変の影を浮かぶ。
唯識中道の峰には依他縁起の林木を栄えさせ

英語訳

The three great dharma masters' entry into the profound seeks the fragrant breeze, cooling the chest pond.
The manifestation of essence in the Chen and Sui dynasties becomes a light like illusion, shining on the ground of mind.
Four dusts form the four great elements. The source emerges from the flourishing discourse of the two assemblies.
The four great elements generate the five faculties. This also accords with the maxims of Bhītaśīla.
Sweeping away the delusory clouds of three minds, manifesting the moon of one cessation.
Rolling up the obscuring mist of ten characteristics, showing the void of one characteristic.
The gates of five expedient means dismiss the various attachments of two minds, becoming clear and bright.
The path of four present forbearances observes the five aggregates of three times, becoming distinct and evident.
The fruit of cessation and non-arising sweeps away the dust of attachments to person and dharmas.
The realization of body's ashes and extinction knocks on the window of parinirvana.

Ten Excellent Verses of the Vinaya School
The two teachings of transformation and regulation judge the principles of the canonical literature of one era.
The three schools of existence and emptiness clarify the network of precept-essence in both collections.
At the time of one hundred years after Buddha's extinction, Dharmaguptaka's sectarian principles first arose in Central India.
At the end of more than a thousand years, Fami's precept-mind was newly transmitted to Eastern China.
During the auspicious fortune of Yao Qin, the Four-Part Great Vinaya was completely translated.
During the sacred calendar of Yuan Wei, the wonderful canon of Two Upholdings was newly lectured.
At the peak of Zhongnan, the wind of cessation, action, receiving, and following moistens.
In the regions of Shandong, the moon of precepts and prātimokṣa is bright.
In the gate of perfect teaching and perfect school, they establish the vehicle of three teachings'融即.
In the pond of consciousness-only and mind-only, they float the boat of four stages' comprehensive cultivation.
The 38,000 precept ceremonies draw forth the virtues of permanence, bliss, self, and purity.
The 250 prohibitive rules complete the essence of dharma-body, reward-body, response-body, and transformation-body.
The towering virtue of discipline holds the precept vase without breaking.
The majestic威 of moral conduct wears the vinaya crown without equal.
The wind of one precept and three wisdoms sweeps away the dust of two hindrances and conceptual elaboration.
The flower of three trainings held together blooms in the mind-pond of rain recitation's moistening benefit.
The seeds perfumed by the ālaya consciousness directly overcome the wonderful fruits of three bodies.
The virtue of the mind-ground's capable practice personally achieves the ultimate position of four wisdoms.
The items of five categories and seven groups harmonize with the one taste of the great ocean.
The foundation of three groups and ten grave precepts manifests the three virtues of high mountains.

Ten Excellent Verses of the Pure Land School
Non-regression for myriad kalpas - this is the gradual teaching of entering sagehood in the sahā world.
One thought of non-arising - this is the sudden school of attaining position in the Pure Land.
The original vows of the King of Non-Contention Mindfulness are the beginning of first abiding in non-arising.
The great vows of Dharmākara Bhikṣu are the end of perfect fulfillment of ten dedications.
Adorning the vow-ship of forty-eight vows, crossing the ocean of birth and death.
Constructing the name-vehicle of three characters, transcending the mountain of afflictions.
The wonderful land of eighteen perfections - riding on vow-power, one is immediately born there.
The pure realm of seventeen adornments - relying on wisdom-virtue, one directly arrives.
On the bed of one mind's faith and joy, wisdom-light shines and touches without cease.
Before the window of ten recitations' accomplishment, the assembly of saints comes to welcome and one attains birth.
In the forest of thirteen meditative practices, jewel trees of various virtues stand in dense array.
In the garden of nine classes of scattered good works, precious fruits of various practices grow abundantly.
On the peak of correct and mixed practices, flourish the plants and trees of various good works and virtues.
In the valley of exclusive and mixed cultivation flow the wave-waters of single-sheet practices.
Bathing in the pond water of eight virtues, one gains the benefit of non-arising dharma patience.
Playing in the forest trees of seven layers, one realizes the positions of dwelling, practice, dedication, and stages.
Abandoning the body of danger and coarseness in the sahā land,
Experiencing the essence of wonderful extreme emptiness in the sky of peaceful nourishment.
Protected by Buddha's power, quickly ascending the platform of bodhi.
Blessed by enlightened virtue, directly entering the palace of nirvana.

Ten Excellent Verses of the Dharma Characteristics School
The spiritual light of Vijñānavāda Hall illuminates the sand-realms from afar.
The fragrant breeze of Nālandā Monastery has long been transmitted to dust-worlds.
The source is pure and the flow distant - this is the remaining moisture of Ayodhyā country.
The roots are deep and branches flourish - these are the remaining leaves of Great Compassion and Kindness Temple.
In the garden of one hundred dharmas bloom the luxuriant flowers of森羅.
In the furrows of two truths are tied the abundant fruits of累塡.
In the chamber of four-fold essence-nature rests the lord of neither identical nor separate.
In the hall of five-fold consciousness-only is revered the master of beyond words and beyond thought.
The characteristics of eighteen perfections adorn the crystal palace of profound密.
The essence of twenty-one virtues opens the auspicious assembly of Buddha-ground.
The fragrance of the Universal Vehicle broadly perfumes within those with nature and those without nature.
The scent of the Logical School greatly disperses over the conditioned and unconditioned.
In the jewel of three natures' emptiness and existence are reflected the forms of nature, characteristics, phenomena, and principle.
On the mirror of four divisions of mind and objects float the shadows of dependent transformation.
On the peak of consciousness-only middle path flourish the forest trees of dependent origination