翻刻
【三二ページ上段】
至＿二於吾＿一。吾今付＿レ汝。《割書：至。》有＿二楞伽經＿一。是如來心地要門。可＿二以
照＿レ心＿一。乃往＿二禹門千聖寺＿一。端坐示寂。乃。《割書：西魏｜文帝。》大統元年。
《割書：日本安閑｜帝二年。》十月五日也。葬＿二熊耳山定林寺＿一。《割書：巳上｜取意。》啓蒙九。《割書：十紙｜可見。》
達磨著。少室六門。《割書：而眞僞未決乎。心經頌。破相論。｜二種入。安心法。悟性論。血脈論》
△《割書：日本｜始祖》榮西傳。《割書：元亨｜釋書。》云。榮西號＿二明菴＿一。備中人也。永治元年。
《割書：當末法｜九十年。》生。十一歳。師＿二郡之安養寺靜心＿一。十四歲落䰂。登＿二
睿山＿一。仁安三年四月。乘＿二商舶＿一。入＿レ宋。發＿二 四明＿一赴＿二丹丘＿一。登＿二
台嶺＿一。秋九月歸朝＿一。文治三年復入＿レ宋。在＿レ宋五年。親＿二-炙
于虛菴＿一。傳＿二於禪宗＿一而歸＿二建久二年也。《割書：後鳥羽｜帝御宇。》其秋八月
八日。始行＿二禪規＿一。《割書：年五｜十歳。》而弘通。二十五年。建保三年。七
月五日。以＿二 七十五歳＿一寂。《割書：云々。》
○摩訶止觀第一。列＿二 二十三祖＿一。卽金口祖承也。乃出付
法藏因緣經。《割書：後魏吉叉迦夜｜共＿二曇曜＿一譯。》
一。迦葉。《割書：八＿二分舍利＿一。｜結集三藏。》 二。阿難。《割書：河中入＿二風迅三｜昧＿一。四＿二-派其身＿一。》
三。商那和修。《割書：手雨＿二甘露＿一。現＿二｜五百法門＿一。》 末田地。《割書：同時出世》
四。毱多《割書：在＿レ俗得＿二 四果＿一。｜受戒得＿二 四果＿一。》 五。提多迦。《割書：登＿レ壇得＿二 四果＿一。｜三羯磨得＿二 四果＿一。》
六。彌遮迦。 七。佛駄難提。
【三二ページ下段】
八。佛駄密多。《割書：授＿二王三歸＿一｜降＿二伏算者＿一。》 九。脇比丘。《割書：出＿二胎白髪＿一。手｜放＿レ光取＿レ經。》
十。富那舍。《割書：論勝＿二馬鳴＿一。》 十一。馬鳴菩薩。《割書：造＿二賴吒｜和羅妓＿一。》
十二。毘羅。《割書：造＿二無我論＿一》 十三。龍樹菩薩。《割書：樹生生身。｜龍成法身。》
十四。提婆菩薩。《割書：鑿天眼。而｜施萬肉眼。》 十五。羅睺羅多。《割書：識鬼名書。｜降＿二-伏外道＿一。》
十六。僧伽難提。《割書：■偈試｜羅漢》 十七。僧迦耶舍。《割書：遊＿二海見城＿一｜說＿レ偈》
十八。鳩摩羅駄。《割書：見＿二萬■【騎ヵ】＿一。記＿二馬色＿一。｜得＿二 人名＿一。分＿二-別衣＿一。》
十九。闍夜那。《割書：爲＿二犯重人＿一作＿二火｜坑＿一入令＿二懺悔＿一。》
二十。盤駄。 廿一。摩奴羅。《割書：分＿二恆沙＿一爲＿二 二｜分＿一。自化＿二 一分＿一。》
廿二。鶴勒那夜。 廿三。師子尊者。《割書：具下。》
┌一。敎禪。《割書：依＿二楞迦。首楞嚴。金剛般若等＿一而立。｜或檀經曰。高僧傳中。籍＿レ敎悟＿レ宗是。》
三種禪┼二。如來禪。《割書：圭峯宗密禪也。｜源詮曰。圓頓佛體。名＿二如來禪＿一也。》
└三。祖師禪。《割書：西天二十八祖。東土六祖。｜黙示傳＿レ之也。》
┌一。愚夫禪。《割書：三乘｜則三藏敎。》《割書：朝曰此四種禪出＿二於｜楞迦經第三卷＿一云云》【上１６字を矩形で囲む】
├二。觀察禪。《割書：離＿二自他＿一。得＿二 人無我＿一也。｜亦離＿二外道＿一。則通敎也。》
四種禪┼三。眞如禪。《割書：知＿二念不起＿一也。｜是則別敎也。》
└四。如來禪。《割書：入＿二佛地＿一｜卽圓敎》○如＿レ 上合＿レ之。言＿二 七
流禪＿一。
【三三ページ上段】
△止觀弘決三《割書：下六｜十五》云。又楞伽人云。此經開權。與＿二法華＿一
義等。若爾。何故前後諸文。皆斥＿二 二乘及以外道＿一。故第三
云。一切愚夫禪者。謂二乘此斥＿二 三藏＿一也。二觀察禪。謂
離＿二自他＿一得＿二 人無我＿一。離雖＿二外道＿一。豈非＿二通敎＿一。三眞如禪。謂
知＿二念不起＿一。豈非＿二別敎＿一。四如來禪。謂入＿二佛地＿一。豈非＿二圓敎＿一。
故知。彼經猶存＿二權乘＿一。以＿レ大斥＿レ小。亦與＿下前明＿二位義＿一意＿上同。
卷末《割書：四巻注經｜二《割書：六十六》》又云。一乘道者。唯如來得。非＿二外道二乘梵
天之所得＿一也。豈與＿三法華邪見嚴王。五逆調達。畜生龍女。
敗種二乘。皆悉記＿二作佛＿一耶。《割書：文》
○止觀一《割書：三｜右》云。付法藏人。始＿二迦葉＿一終＿二師子＿一。二十三人。
末田地與＿二商那＿一同時。取＿レ之則二十四人。諸師皆金口所
記。幷是聖人。能多＿二利益＿一。《割書：文》
○弘決一《割書：上｜十五》云。先明＿二祖承付法由漸＿一。若不＿三先指＿二如來
大聖＿一。無＿レ由＿レ列＿二於二十三祖＿一。若不＿レ列＿二於二十三祖＿一。無＿レ由＿レ
指＿二於第十三師＿一。若不＿レ指＿二第十三師＿一。無＿レ由＿レ信＿二於衡崖台
岳＿一。故先譬＿二其由＿一。如＿二尋＿レ源討＿レ根＿一。今之止觀。興＿二于像未＿一。
如＿レ流如＿レ香。金口梵音。如＿レ根如＿レ源。《割書：文》
【三三ページ下段】
○付法藏經六《割書：十一｜紙》云。復有＿二比丘＿一。名曰＿二師子＿一。於＿二羅賓國＿一。
大作＿二佛事＿一。時彼國王。名＿二彌羅堀＿一。邪見熾盛。心無＿二敬信＿一。
於＿二罽賓國＿一。毁＿二-壊塔寺＿一。殺＿二-害衆僧＿一。卽以＿二利劒＿一。用斬＿二師子＿一。
《割書：當＿二前魏齋帝。正始九年。日｜本神功皇后治。四十八年＿一。》項中無＿レ血。唯乳流山。相＿二-付法＿一 人。
於＿レ是便絕。《割書：文》 統紀五《割書：廿｜七》倂見。
○神智補註《割書：十一｜七紙》云。開元目錄云。 付法藏因緣傳。或無＿二
因緣字＿一。亦云＿二付法藏經＿一。六卷。或四卷。元魏時。吉迦夜
共＿二曇曜＿一譯。今家承＿二-用二十三祖＿一。豈有＿レ誤哉。若立＿二 二十
八祖＿一者。未＿レ見＿二所出翻譯＿一也。近來更有＿下刻＿レ石鏤＿レ板。圖＿二-
狀七佛二十八祖＿一。各以＿二 一偈＿一。傳授相付＿上。嗚呼假託何其
甚歟。識者有＿レ力。宜＿レ革＿二斯弊＿一。使＿下無量人咸遵＿中正敎＿上等。《割書：文》
統紀五《割書：廿八｜右左》倂案。 扶老三《割書：三十八。已下。》
△嵩明經《割書：雲｜門》傳法正宗論《割書：十一｜初》云。付法藏傳者。盖作＿二於後
魏＿一。出＿二乎眞君毁佛之後＿一。梵僧吉迦夜所譯。視《割書： ｜二》其各傳品
目。而祖代若＿レ有＿二次第＿一。及＿レ考＿二其文＿一。則師資授受。與＿二所出
國土姓氏＿一。殊無＿二本末＿一。其稍詳者。乃其旋採＿二於三藏諸部＿一。
非＿二其素爾＿一也。《割書：文》 啓蒙《割書：九之｜七八。》中正《割書：十八之｜七十二》
現代語訳
【三十二ページ上段】
我に至る。我今汝に付す。楞伽経有り。これは如来の心地の要門なり。以って心を照らすべし。」乃ち禹門千聖寺に往き、端坐して示寂す。すなわち西魏文帝大統元年（日本安閑帝二年）十月五日なり。熊耳山定林寺に葬る。（以上取意）啓蒙九に詳しく見える。
達磨著とされる『少室六門』（但し真偽は未決。心経頌、破相論、二種入、安心法、悟性論、血脈論を含む）
△日本の始祖である栄西の伝記（元亨釈書）に云く。栄西は明庵と号し、備中の人なり。永治元年（末法九十年に当たる）に生まる。十一歳にて郡の安養寺の静心に師事し、十四歳で剃髪し、叡山に登る。仁安三年四月、商船に乗じて宋に入り、四明を発して丹丘に赴き、台嶺に登る。秋九月に帰朝。文治三年に再び宋に入り、宋に五年在りて、虚庵に親炙し、禅宗を伝えて建久二年（後鳥羽帝の御宇）に帰る。その秋八月八日、始めて禅規を行い（年五十歳）、これを弘通すること二十五年。建保三年七月五日、七十五歳を以って寂す。
○摩訶止観第一に二十三祖を列す。すなわち金口祖承なり。これ『付法蔵因縁経』（後魏の吉迦夜が曇曜と共に訳）に出づ。
一．迦葉（舎利を八分し、三蔵を結集） 二．阿難（河中にて風迅三昧に入り、身を四派す）
三．商那和修（手より甘露を雨らし、五百法門を現ず） 末田地（同時出世）
四．毱多（在俗にて四果を得、受戒して四果を得） 五．提多迦（壇に登りて四果を得、三羯磨にて四果を得）
六．弥遮迦 七．仏駄難提
【三十二ページ下段】
八．仏駄密多（王に三帰を授け、算者を降伏） 九．脇比丘（胎より出でて白髪、手より光を放ち経を取る）
十．富那舍（論にて馬鳴に勝つ） 十一．馬鳴菩薩（頼吒和羅妓を造る）
十二．毘羅（無我論を造る） 十三．龍樹菩薩（樹より生身を生じ、龍より法身を成ず）
十四．提婆菩薩（天眼を鑿ちて万肉眼に施す） 十五．羅睺羅多（鬼の名を識り書きて、外道を降伏）
十六．僧伽難提（偈にて羅漢を試す） 十七．僧迦耶舍（海に遊びて城を見、偈を説く）
十八．鳩摩羅駄（万騎を見て、馬の色を記し、人名を得、衣を分別）
十九．闍夜那（犯重の人の為に火坑を作り入りて懺悔せしむ）
二十．盤駄 二十一．摩奴羅（恒沙を分ちて二分と為し、自ら一分を化す）
二十二．鶴勒那夜 二十三．師子尊者（詳細は下記）
┌一．教禅（楞伽・首楞厳・金剛般若等に依りて立つ。或いは壇経に曰く、高僧伝中、教に籍りて宗を悟るこれなり）
三種禅┼二．如来禅（圭峰宗密の禅なり。源詮曰く、円頓仏体を如来禅と名づくなり）
└三．祖師禅（西天二十八祖・東土六祖、黙示してこれを伝うなり）
┌一．愚夫禅（三乗すなわち三蔵教） ※朝曰く、この四種禅は楞伽経第三巻に出づと云々
├二．観察禅（自他を離れ、人無我を得るなり。また外道を離る。すなわち通教なり）
四種禅┼三．真如禅（念の起こらざることを知るなり。これすなわち別教なり）
└四．如来禅（仏地に入る。すなわち円教）○上の如くこれを合すれば、七流禅と言う。
【三十三ページ上段】
△止観弘決三に云く。また楞伽の人云く。「この経は開権にして、法華と義等し」と。もしそうならば、何故に前後の諸文は、皆二乗及び外道を斥くのか。故に第三に云く。「一切愚夫禅とは、二乗を謂う」これ三蔵を斥くなり。「二．観察禅とは、自他を離れて人無我を得る」外道を離ると雖も、豈に通教に非ずや。「三．真如禅とは、念の起こらざることを知る」豈に別教に非ずや。「四．如来禅とは、仏地に入る」豈に円教に非ずや。故に知んぬ。彼の経は猶権乗を存し、大を以って小を斥く。また前に明かす位義の意と同じなり。
巻末（四巻注経）にまた云く。「一乗道とは、唯如来のみ得たり。外道・二乗・梵天の得る所に非ず」と。豈に法華の邪見厳王・五逆調達・畜生龍女・敗種二乗、皆悉く作仏の記を得ると同じならんや。
○止観一に云く。「付法蔵の人、迦葉に始まり師子に終わる。二十三人なり。末田地は商那と同時なり。これを取れば二十四人なり。諸師皆金口の所記にして、並びにこれ聖人なり。よく多利益す。」
○弘決一に云く。「先ず祖承付法の由漸を明かす。もし先に如来大聖を指さずんば、二十三祖を列するに由なし。もし二十三祖を列せずんば、第十三師を指すに由なし。もし第十三師を指さずんば、衡崖台岳を信ずるに由なし。故に先ずその由を譬う。源を尋ね根を討つが如し。今の止観は、像末に興る。流の如く香の如し。金口梵音は、根の如く源の如し。」
【三十三ページ下段】
○付法蔵経六に云く。「また比丘有り。名を師子と曰う。羅賓国に於いて、大いに仏事を作す。時に彼の国王、名を弥羅堀と為し、邪見熾盛にして心に敬信無し。罽賓国に於いて、塔寺を毀壊し、衆僧を殺害す。すなわち利剣を以って、師子を斬る（前魏斉帝正始九年、日本神功皇后治四十八年に当たる）。項中に血無く、唯だ乳のみ流山す。法を相付する人、是に於いて便ち絶ゆ。」統紀五にも見える。
○神智補註に云く。「開元目録に云く。『付法蔵因縁伝』、或いは因縁の字無し。また『付法蔵経』とも云う。六巻、或いは四巻。元魏の時、吉迦夜が曇曜と共に訳す。今家は二十三祖を承用す。豈に誤り有らんや。もし二十八祖を立つる者は、未だ所出翻訳を見ず。近来更に石に刻み板に鏤め、七仏二十八祖を図状し、各々一偈を以って、伝授相付するものあり。嗚呼、仮託何ぞその甚だしきや。識者力有らば、宜しくこの弊を革むべし。無量の人をして咸く正教に遵わしめよ。」統紀五にも案ずべし。扶老三以下にも見える。
△嵩明経（雲門）『伝法正宗論』に云く。「付法蔵伝は、蓋し後魏に作られ、真君毀仏の後に出で、梵僧吉迦夜の所訳なり。その各伝の品目を視るに、祖代若し次第有るが如し。その文を考うるに及んでは、則ち師資授受と、所出の国土姓氏と、殊に本末無し。その稍や詳なる者は、乃ちその旋かに三蔵諸部より採る。その素爾に非ざるなり。」啓蒙・中正にも詳しい。
英語訳
【Page 32, Upper Section】
it reaches me. I now entrust it to you. There is the Laṅkāvatāra Sutra. This is the essential gateway to the Tathāgata's ground of mind. You should use it to illuminate the mind." He then went to Yumen Thousand Saints Temple, sat upright, and demonstrated nirvana. This was on the fifth day of the tenth month of the first year of Datong of Western Wei Emperor Wen (second year of Emperor Ankan in Japan). He was buried at Dinglin Temple on Mount Xiong'er. (The above is a summary) This can be seen in detail in Keimō vol. 9.
Works attributed to Dharma: "Six Gates of Shaoshi" (though authenticity is undecided; includes Heart Sutra Verses, Treatise on Destroying Characteristics, Two Kinds of Entry, Dharma of Pacifying Mind, Treatise on Awakening to Nature, Treatise on Blood Lineage)
△Biography of Eisai, Japan's founding patriarch (Genkō Shakusho): Eisai was called Myōan and was from Bitchū. Born in the first year of Eiji (corresponding to the 90th year of the Final Dharma), at age eleven he studied under Jōshin of Anyō Temple in his district, shaved his head at fourteen, and ascended Mount Hiei. In the third year of Nin'an, in the fourth month, he boarded a merchant vessel and entered Song China, departed from Siming and went to Danqiu, ascending the Tiantai peaks. He returned to Japan in the ninth month of autumn. In the third year of Bunji he again entered Song, remained in Song for five years, received intimate instruction from Xuan, transmitted the Zen school and returned in the second year of Kenkyū (reign of Emperor Go-Toba). That autumn on the eighth day of the eighth month, he first practiced Zen regulations (at age fifty), and propagated this for twenty-five years. On the fifth day of the seventh month of the third year of Kenpō, he died at age seventy-five.
○Mahā-śamatha-vipaśyanā vol. 1 lists twenty-three patriarchs. This is the lineage from the Golden Mouth [Buddha]. This comes from the Sutra of Causes and Conditions of the Dharma Treasury (translated by Kījikaya together with Tanyao of Later Wei).
1. Kāśyapa (divided relics into eight parts, compiled the Tripiṭaka) 2. Ānanda (entered wind-swift samādhi in the river, divided his body into four parts)
3. Śāṇavāsa (rained sweet dew from his hands, manifested five hundred dharma gates) Madhyāntika (appeared at the same time)
4. Upagupta (attained the fourth fruit as a layman, received precepts and attained the fourth fruit) 5. Dhītika (ascended the platform and attained the fourth fruit, attained the fourth fruit through three karman procedures)
6. Miccaka 7. Buddhanandi
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8. Buddhamitra (gave the Three Refuges to the king, subdued fortune-tellers) 9. Pārśva Bhikṣu (emerged from the womb with white hair, emitted light from his hands to take sutras)
10. Puṇyayaśas (defeated Aśvaghoṣa in debate) 11. Aśvaghoṣa Bodhisattva (composed the Raitawarāgī)
12. Vimala (composed the Treatise on Non-Self) 13. Nāgārjuna Bodhisattva (born from a tree in physical body, achieved Dharma body from a nāga)
14. Āryadeva Bodhisattva (gouged out his divine eye to give to ten thousand flesh eyes) 15. Rāhulata (knew and wrote ghost names, subdued heretics)
16. Saṅghanandi (tested arhats with verses) 17. Saṅghayaśas (traveled the sea and saw cities, expounded verses)
18. Kumārata (saw ten thousand cavalry, recorded horse colors, obtained people's names, distinguished robes)
19. Śayata (created fire pits for those who committed grave offenses, made them enter for repentance)
20. Vasubandhu 21. Manoratha (divided the Ganges sands into two parts, transformed one part himself)
22. Haklenayaśas 23. Siṃha (details below)
┌1. Doctrinal Zen (established based on Laṅkāvatāra, Śūraṅgama, Vajra Prajñāpāramitā, etc. Or the Platform Sutra says: In the biographies of eminent monks, those who rely on doctrine to awaken to the school)
Three Kinds┼2. Tathāgata Zen (the Zen of Guifeng Zongmi. Yuanquan said: The perfect sudden Buddha-nature is called Tathāgata Zen)
of Zen └3. Patriarchal Zen (Twenty-eight patriarchs of the Western Heaven, Six patriarchs of the Eastern Land, silently indicating and transmitting this)
┌1. Foolish Person's Zen (Three Vehicles, namely Tripiṭaka Teaching) ※Asa said: These four kinds of Zen appear in the third volume of the Laṅkāvatāra Sutra
├2. Observational Zen (departing from self and other, attaining the non-self of persons. Also departing from heretics. This is the Shared Teaching)
Four Kinds┼3. True Suchness Zen (knowing that thoughts do not arise. This is the Distinct Teaching)
of Zen └4. Tathāgata Zen (entering Buddha-stage. This is the Perfect Teaching) ○Combining the above, this is called Seven-Stream Zen.
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△Zhiguan Hongju vol. 3 states: "Moreover, Laṅkāvatāra people say: 'This sutra opens the provisional and has the same meaning as the Lotus [Sutra].' If so, why do all the texts before and after criticize the Two Vehicles and heretics? Therefore the third [volume] says: 'The zen of all foolish persons refers to the Two Vehicles' - this criticizes the Tripiṭaka. 'Second, observational zen means departing from self and other and attaining the non-self of persons' - though departing from heretics, is this not the Shared Teaching? 'Third, true suchness zen means knowing that thoughts do not arise' - is this not the Distinct Teaching? 'Fourth, tathāgata zen means entering Buddha-stage' - is this not the Perfect Teaching? Therefore we know that sutra still maintains provisional vehicles, using the great to criticize the small. This is also the same as the meaning of positions clarified before."
At the end of the volume (Four-Volume Annotated Sutra), it also says: "The One Vehicle Way is attained only by the Tathāgata. It is not what heretics, Two Vehicles, or Brahmā gods can attain." How could this be the same as the Lotus [Sutra where] the evil-viewed Severe King, the five-transgression Devadatta, the animal dragon girl, and the defective-seed Two Vehicles all receive predictions of buddhahood?
○Zhiguan vol. 1 says: "The people of the Dharma Treasury, beginning with Kāśyapa and ending with Siṃha, are twenty-three people. Since Madhyāntika was contemporary with Śāṇavāsa, counting him makes twenty-four people. All these masters were recorded by the Golden Mouth and are all sages. They can bring great benefit."
○Hongju vol. 1 says: "First clarify the gradual process of patriarchal succession and Dharma transmission. If we don't first point to the Tathāgata, the Great Sage, there is no way to list the twenty-three patriarchs. If we don't list the twenty-three patriarchs, there is no way to point to the thirteenth master. If we don't point to the thirteenth master, there is no way to have faith in Hengya and Taiyue. Therefore we first give a metaphor for this reason. Like tracing a source and investigating roots. Today's Zhiguan arose in the age of semblance and final [Dharma]. Like a stream, like fragrance. The Golden Mouth's Sanskrit sound is like roots, like a source."
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○The Dharma Treasury Sutra vol. 6 says: "There was also a bhikṣu named Siṃha who performed great Buddha-work in the country of Rābin. At that time the king of that country was named Mihirakula. His wrong views blazed fiercely and his mind had no respectful faith. In the country of Kashmir he destroyed stupas and temples and killed the community of monks. He then used a sharp sword to behead Siṃha (corresponding to the ninth year of Zhengshi of Emperor Qi of Former Wei, the forty-eighth year of Empress Jingū's reign in Japan). There was no blood in his neck - only milk flowed forth. The person who transmitted the Dharma was thus cut off." This is also seen in Tongji vol. 5.
○The Shenzhi Supplementary Commentary says: "The Kaiyuan Catalog says: 'Biography of Causes and Conditions of the Dharma Treasury,' sometimes without the characters 'causes and conditions.' Also called 'Dharma Treasury Sutra.' Six volumes, or four volumes. During the Northern Wei period, Kījikaya translated it together with Tanyao. Our school adopts the twenty-three patriarchs. How could there be any error? If someone establishes twenty-eight patriarchs, we have not yet seen the source translation. Recently there are those who carve in stone and engrave on boards, depicting the seven Buddhas and twenty-eight patriarchs, each with one verse for transmission and mutual entrustment. Alas! How extreme is this fabrication! If knowledgeable people have power, they should reform this abuse and make countless people all follow the correct teaching." This should also be examined in Tongji vol. 5. Also seen in Furao vol. 3 and below.
△Songming Jing (Yunmen) in "Treatise on the Orthodox Lineage of Dharma Transmission" says: "The Dharma Treasury Biography was composed in Later Wei, appearing after Emperor Zhenjun's destruction of Buddhism, translated by the Indian monk Kījikaya. Looking at the categories of each biography, the patriarchal generations seem to have sequence. But when examining their texts, the teacher-student transmission and reception, and the countries, territories and family names from which they came, have absolutely no source or foundation. Those that are somewhat detailed actually gathered from various parts of the Tripiṭaka, not being original." This is detailed in Keimō and Chūshō.