翻刻
【五四頁上段】
損侘。覆罪親近󠄁。在家親近󠄁。出家樂閙。不敬三寶。《割書：云云。》如＿レ
是非＿三但不＿レ修＿二比丘法＿一。加復名爲＿レ汙＿二比丘行＿一。經又云。若
非梵行言＿二梵行＿一。破戒言＿二持戒＿一。受＿二持戒者禮拜恭敬＿一。不＿レ
知＿レ惡者。是比丘得《返り点：二》八輕法＿一。謂癡￣ナル。暗啞￣ナル。身 痤（タナヒキク）。白
癩￣シテ醜￣ナル。作＿二貧痩婢＿一。夭壽￣ナル。人不＿レ敬。得＿二惡名＿一。不＿レ見＿レ
佛。是人乃至大地無＿二唾處＿一。況來去屈伸。何以故。過去大
王。持＿二此地＿一施＿二持戒比丘＿一。有德之人。於《返り点：レ》中行＿レ道󠄁。況復餘
物僧房四事。若分《返り点：二》一毛＿一。以爲＿二百分＿一。是人不＿レ能＿レ受＿二於一
分＿一。以＿レ不＿レ能＿レ報＿二施主恩＿一故。《割書：文。》廣文可＿レ撿。
○弘決四。引＿二大論十九＿一云。諸比丘問＿レ佛。阿蘭若比丘死。
今生＿二何處＿一。 答。生＿二阿鼻地獄＿一。《割書：文。》
○𣵀槃經金剛身品。《割書：會疏三｜五十六》曰。若有＿下受＿二-持五戒＿一具󠄁者《返り点：上》。不＿レ
得＿三名爲＿二大乘人＿一也。不＿レ受《返り点：二》五戒＿一。爲＿レ護＿二正法＿一。乃名＿二大乘＿一。
護＿二正法＿一者。應＿下當執＿二-持刀劍器伐＿一。侍＿中-衞法師＿上。《割書：文。》
○同《割書：五十｜三左》曰。護＿二-持正法＿一者。不＿レ受《返り点：二》五戒＿一。不＿レ修＿二威儀＿一等。《割書：文。》
△《割書：此文爲＿二在家＿一而說焉不＿レ於＿二出家＿一。但台｜當兩家引＿レ之。爲＿二折伏之證＿一。是轉用也。》
法華勸持品偈文。及開目抄。須者深撿。
【五四頁下段】
△𣵀槃經四相品。《割書：會疏四｜十三》曰。我𣵀槃後。《割書：至。》於＿二像法中＿一。當＿レ
有＿二比丘＿一。貌像＿二持律＿一。少讀＿二-誦經＿一。貪＿二-嗜飮食＿一。長＿二-養其身＿一。《割書：至》
雖＿レ服＿二袈裟＿一。猶󠄁如＿二獵師＿一。細視徐行。如＿二猫伺＿一＿レ鼠。常唱＿二是
言＿一。我得＿二羅漢＿一。《割書：至。》外現＿二賢善＿一。内懷＿二貪嫉＿一。《割書：至。》邪見熾盛。誹＿二-
謗正法＿一等。《割書：文。》十一通󠄁祖書。良觀賜書。倂拜。
△同四依品《割書：會疏六｜廿六》曰。雖＿レ見＿三諸人犯＿二波羅夷＿一。默然不＿レ擧。
何以故。我出＿二於世＿一。爲＿レ欲＿四建＿二-立護＿三-持正法＿一。是故默然。而
不＿二糾治＿一。《割書：文。》
四宗要󠄁文《割書：中 終》
【五五頁上段】
四宗要󠄁文《割書：下》
祖山日朝󠄁上人撰 後學 英園 纂補
○眞󠄀言宗以《返り点：二》三經一論＿一立＿レ宗。
大毘盧遮󠄁那成佛神變加持經《割書：略稱＿二大｜日經＿一也。》六卷。三十一品。加＿二
供養法一卷五品＿一。合《返り点：二》七卷＿一。三十六品也。唐開元中。天竺
三藏善無畏。共《返り点：二》一行阿闍梨＿一譯。
金剛頂一切如來眞󠄀實攝大乘現證大敎王經三卷。三品。
唐開元中。天竺三藏金剛智譯。
蘇悉地羯羅經三卷。三十四品。善無畏三藏譯。
一論者菩提心論。《割書：一部｜七紙》龍猛菩薩造󠄁。不空三藏譯。
│金剛手大士┌┬金剛智
東寺│達󠄁摩󠄁毱多 │├一行
胎藏界 │善無畏──┘└玄超─惠果─空海
○大毘盧遮󠄁那如來《割書：◦｜◦》
七百餘尊󠄁 │善無畏
│義林 │補者曰。大日經無畏
山門│順曉 │傳持焉。故以＿レ畏爲＿レ師。
└最澄─義眞󠄀┤金剛智爲＿レ資。金剛頂
【五五頁下段】
│金剛手《割書：普賢｜別名》│經者。金剛智傳來￣ス焉。＃1
│文殊大士 │故智以爲＿レ師。畏則居＿レ
金剛界 │龍猛大士 │資也。
│龍智大士
○大毘盧遮󠄁那如來│ │善無畏
│金剛智┤一行
五百餘尊󠄁 │不空┐
└┤惠果
│順曉 │空海
│最澄
△三經說處。 大日經第一。入眞󠄀言門住心品曰。如＿レ是
我聞。一時薄伽梵。住＿二如來加持廣大金剛法界宮＿一等《割書：文。》善
無畏義釋一云。欲＿二加持住處＿一故。云＿二廣大金剛法界宮＿一。此
宮是古佛成＿二菩提＿一處。摩󠄁醯修羅天也《割書：已｜上》此天卽色究竟天
也。
△金剛經一廣大儀軌品目。如＿レ是我聞。一時婆伽梵。成＿二-
就一切如來金剛加持殊勝󠄁三昧耶智＿一。《割書：至》住＿下阿迦尼吒天
王宮中。大摩󠄁尼殿種種間錯。鈴鐸繒幡。微風搖激。珠鬘
瓔珞半󠄁滿月等。而 爲（ナセルニ）＿中莊嚴＿上。與《返り点：二》九十俱胝菩薩衆＿一俱《割書：文。》阿
迦尼吒天。亦色究竟天也。蘇悉地經者。金剛手菩薩加
現代語訳
【五四頁上段】
他を損なう（こと）、罪を覆い隠すこと、在家の者に親近すること、出家にして喧騒を楽しむこと、三宝を敬わないこと。〔云云〕このようであれば、単に比丘の法を修めないだけでなく、さらに比丘の行いを汚すものと名づけられる。経にまた云う。梵行にあらざるに梵行と言い、破戒なるに持戒と言い、戒を受持する者の礼拝恭敬を受けて、それを悪と知らない者—こうした比丘は八種の軽き（業の）報いを得る。すなわち、愚かであること、暗く口がきけないこと、身に疥癬（たなびく病）を患うこと、白癩（ハンセン病）を病んで醜くなること、貧しく痩せた奴婢の身となること、夭折・短命であること、人から敬われないこと、悪名を得ること、仏を見ることができないこと—これらである。この人は大地に唾を吐く場所もないほどである。いわんや来り去り・屈伸するにおいてをや。何をもってのゆえか。過去の大王がこの大地を持戒の比丘に施し、徳ある人がその中で道を行じてきた。いわんや残余の諸物、僧房の四事（衣食住薬）においてをや。もし一本の毛を百分に分けたとしても、この人はその一分すら受け取ることができない。施主の恩に報いることができないがゆえに。〔文〕広い文は検すべし。
○『弘決』四、『大論』十九を引いて云う。諸比丘、仏に問う。阿蘭若の比丘が死んだら、今（来世）はどこに生まれますか。答えて言う。阿鼻地獄に生まれる。〔文〕
○『涅槃経』金剛身品（会疏三・五十六）に曰く。もし五戒を受持する具者（在家信者）は、大乗人と名づけることができない。五戒を受けずに正法を護るならば、すなわち大乗と名づける。正法を護る者は、刀剣・器杖を執り持ちて、法師を侍衛（護衛）すべし。〔文〕
○同（五十三左）に曰く。正法を護持する者は、五戒を受けず、威儀を修めない等。〔文〕
△〔この文は在家の者に対して説かれたものであり、出家に対してではない。ただし天台・日蓮の両家がこれを引いて、折伏の証文としている。これは転用である。〕
『法華経』勧持品の偈文、および『開目抄』につき、必要ならば深く検すべし。
【五四頁下段】
△『涅槃経』四相品（会疏四・十三）に曰く。われ涅槃の後、（中略、）像法の中において、まさに比丘あるべし。持律するかのような外見を装い、少ししか経を読誦せず、飲食を貪り嗜み、その身を長養し、（中略、）袈裟を着ていながら、なお猟師のようであり、細かく目を向けながらゆっくり歩き、猫が鼠を狙うようである。常にこの言葉を唱える、「われは羅漢を得たり」と。（中略、）外には賢善を現じ、内には貪嫉を懐く。（中略、）邪見が熾盛にして、正法を誹謗する等。〔文〕〔十一（通）祖書（の十一）・良観への賜書（に通ず）、あわせて拝すべし。〕
△同（四依品、会疏六・二十六）に曰く。諸人が波羅夷（根本戒違犯）を犯すのを見ても、黙然としてこれを挙げ（問題に）しない。何ゆえか。われが世に出たのは、正法を建立し護持せんがためなり。ゆえに黙然として糾治せず。〔文〕
四宗要文〔中 終〕
---
【五五頁上段】
四宗要文〔下〕
祖山・日朝上人撰 後学・英園纂補
○真言宗は三経一論をもって宗を立てる。
『大毘盧遮那成仏神変加持経』〔略して大日経と称す〕六巻、三十一品。供養法一巻五品を加えて、合わせて七巻、三十六品なり。唐の開元中、天竺の三蔵善無畏が、一行阿闍梨とともに訳す。
『金剛頂一切如来真実摂大乗現証大教王経』三巻、三品。唐の開元中、天竺の三蔵金剛智が訳す。
『蘇悉地羯羅経』三巻、三十四品。善無畏三蔵が訳す。
一論とは菩提心論〔一部・七紙〕。龍猛菩薩が造り、不空三蔵が訳す。
│金剛手大士┌┬金剛智
東寺（東密）│達磨毱多 │├一行
胎蔵界 │善無畏───┘└玄超─恵果─空海
○大毘盧遮那如来
七百余尊 │善無畏
│義林 │補者曰く。大日経は無畏（善無畏）が
山門（台密） │順暁 │伝持した。ゆえに畏をもって師となし、
└最澄─義真┤金剛智を資（補佐）とする。金剛頂
【五五頁下段】
│金剛手〔普賢の別名〕│経は金剛智が伝来した。
│文殊大士 │ゆえに智をもって師となし、
金剛界 │龍猛大士 │畏（善無畏）は資に居る。
│龍智大士
○大毘盧遮那如来│ │善無畏
│金剛智┤一行
五百余尊 │不空┐
└┤恵果
│順暁 │空海
│最澄
△三経の説処。
大日経第一・入真言門住心品に曰く。「かくのごとく我聞く。一時、薄伽梵（世尊）は、如来加持広大金剛法界宮に住したまう等。」〔文〕善無畏の『義釈』一に云う。「加持の住処を示すがゆえに、広大金剛法界宮と云う。この宮は古仏が菩提を成じた処、摩醯修羅天（大自在天）なり。」〔以上〕この天はすなわち色究竟天なり。
△金剛経一・広大儀軌品目に、「かくのごとく我聞く。一時、婆伽梵（世尊）は、一切如来金剛加持殊勝三昧耶智を成就し、（中略、）阿迦尼吒天王宮の中、大摩尼殿に住し、種種に間錯し、鈴鐸・繒幡は微風に揺れ激し、珠鬘・瓔珞・半満月等をもって荘厳をなし、九十俱胝の菩薩衆とともにいました。」〔文〕阿迦尼吒天もまた色究竟天なり。蘇悉地経は、金剛手菩薩の加（持によって説かれた経であり、以下続く）
英語訳
**[Page 54, Upper Section]**
...harming others, concealing one's offenses, associating closely with laypeople, delight in noise and tumult (despite being monastics), and failure to revere the Three Treasures. [Etc.] Such behavior does not merely constitute failure to practice the dharma of a monk—it is further called defiling the conduct of a monk. The sūtra also states: One who, while not practicing the pure life (brahmacarya), claims to do so; who, while breaking precepts, claims to keep them; who receives the reverential prostrations of those who do keep precepts; and who does not recognize this as evil—such a monk incurs eight lighter karmic retributions, namely: being foolish, being mute and dull, suffering skin afflictions (scabies), becoming ugly with white leprosy, being reborn as a poor and emaciated servant, dying young and being short-lived, not being respected by others, acquiring an evil reputation, and being unable to see the Buddha. Such a person cannot find a place to spit even on the great earth—let alone freely come, go, bow, and stretch. Why? Because kings in past ages gave this very earth as an offering to precept-keeping monks, and persons of virtue traveled the path upon it. How much more so the other goods, the four necessities of a monastic residence! Even if a single hair were divided into a hundred parts, such a person cannot receive even one of those parts, because that person cannot repay the kindness of the donor. [End of citation.] The full text should be consulted.
**○** The *Kōketsu* (vol. 4), citing the *Daichidoron* (Mahāprajñāpāramitā-śāstra), vol. 19, states: "The monks asked the Buddha: 'Where is a monk of the forest (*araṇya*) who dies reborn?' The answer: 'In the Avīci Hell.'" [End of citation.]
**○** The *Nirvāṇa Sūtra*, Chapter on the Vajra Body (*Kongōshin-bon*) (Commentary, vol. 3, folio 56), states: "One who receives and fully keeps the five precepts cannot be called a Mahāyāna practitioner. One who does not receive the five precepts but protects the True Dharma—that person is called Mahāyāna. One who protects the True Dharma should take up swords, blades, and weapons, and serve as a guard for the Dharma-teacher." [End of citation.]
**○** The same text (folio 53, left side) states: "One who upholds and protects the True Dharma does not receive the five precepts and does not practice the rules of deportment," etc. [End of citation.]
**△** [This passage was spoken for laypeople, not for monastics. However, both the Tendai and Nichiren schools cite it as evidence for the practice of *shakubuku* (forceful conversion/refutation). This is a transferred application.]
The verse passage from the *Lotus Sūtra*'s chapter "Encouragement to Uphold the Sūtra" (*Kanji-hon*), and the *Kaimoku-shō* (Opening of the Eyes), should be investigated deeply by those who need them.
**[Page 54, Lower Section]**
**△** The *Nirvāṇa Sūtra*, Chapter on the Four Aspects (*Shisō-bon*) (Commentary, vol. 4, folio 13), states: "After my nirvāṇa... during the Age of the Semblance Dharma, there shall be monks who feign the appearance of keeping the vinaya, read and recite the sūtras very little, greedily relish food and drink, and nourish their bodies... Though wearing the kashāya robe, they are like hunters; they look carefully and walk slowly, like a cat stalking a mouse. They constantly proclaim: 'I have attained the state of an arhat'... Outwardly they display virtue and goodness, while inwardly they harbor greed and jealousy... Their wrong views are rampant, and they slander the True Dharma," etc. [End of citation.] [This is related to the eleventh of the Ancestral Writings and the Letter Bestowed upon Ryōkan—both should be reverently studied together.]
**△** The same text, Chapter on the Four Reliances (*Shie-bon*) (Commentary, vol. 6, folio 26), states: "Even when one sees others committing *pārājika* (fundamental precept violations), one remains silent and does not raise the matter. Why? I appeared in this world in order to establish and protect the True Dharma. Therefore I remain silent and do not reprove or punish." [End of citation.]
**The Four Schools' Essential Passages [Middle Volume — End]**
---
**[Page 55, Upper Section]**
**The Four Schools' Essential Passages [Lower Volume]**
Composed by the Venerable Nichō of the Founding Mountain; Compiled and Supplemented by Later Student Eien
**○** The Shingon (True Word) school establishes its school on the basis of three sūtras and one treatise.
*Mahāvairocanābhisaṃbodhivikurvitādhiṣṭhānavaipulyasūtra* (abbreviated as the *Dainichi-kyō* / *Mahāvairocana Sūtra*): 6 fascicles, 31 chapters. Adding the *Kuyōhō* (Method of Offering), 1 fascicle, 5 chapters, for a combined total of 7 fascicles and 36 chapters. Translated during the Kaiyuan era of the Tang dynasty by the Tripiṭaka master Śubhākarasiṃha (Zenmui) from India, together with the ācārya Yixing (Ichigyō).
*Sarvatathāgatatattvasaṃgraha-mahāyānābhisamaya-mahātantrarāja-sūtra* (*Kongōchō-kyō* / *Vajraśekhara Sūtra*): 3 fascicles, 3 chapters. Translated during the Kaiyuan era of the Tang dynasty by the Tripiṭaka master Vajrabodhi (Kongōchi) from India.
*Susiddhikāra-sūtra* (*Soshitchi-kyō*): 3 fascicles, 34 chapters. Translated by the Tripiṭaka master Śubhākarasiṃha (Zenmui).
The one treatise is the *Bodhicittavivaraṇa* (*Bodaishin-ron*) [1 text, 7 folios], composed by the Bodhisattva Nāgārjuna and translated by the Tripiṭaka master Amoghavajra (Fukū).
**Transmission Lineages:**
*Womb Realm (Taizōkai) / Tōji (Eastern Temple) lineage:*
Vajrapāṇi Mahāsattva → Dharmakirti (Darumakikuta) → Śubhākarasiṃha ──┐
├──→ Vajrabodhi → Yixing (Ichigyō)
└──→ Xuanchao (Genchō) → Huiguo (Keika) → Kūkai (Kōbō Daishi)
*Womb Realm / Sanmon (Mountain Gate / Tendai) lineage:*
○ Mahāvairocana Tathāgata / 700-plus honored deities
│ Śubhākarasiṃha
│ Yilin (Giryō) [The compiler states: The *Dainichi-kyō* was transmitted
│ Shunxiao (Jungyō) by Śubhākarasiṃha (Mujaku), so Mujaku is taken as
└ Saichō (Dengyō Daishi) → Gishin ┤ the master and Vajrabodhi as the auxiliary. The *Kongōchō-kyō*
**[Page 55, Lower Section]**
*Vajra Realm (Kongōkai) lineage:*
│ Vajrapāṇi [another name for Samantabhadra]
│ Mañjuśrī Mahāsattva [was transmitted by Vajrabodhi; therefore Vajrabodhi
│ Nāgārjuna (Ryūmyō) Mahāsattva is taken as master, and Śubhākarasiṃha
│ Nāgabodhi (Ryūchi) Mahāsattva occupies the auxiliary position.]
○ Mahāvairocana Tathāgata
│ Śubhākarasiṃha (Zenmui)
│ Vajrabodhi (Kongōchi) ─┬─ Yixing (Ichigyō)
│ Amoghavajra (Fukū) ──┐ │
│ └─┤ Huiguo (Keika)
│ Shunxiao (Jungyō) │ Kūkai (Kōbō Daishi)
│ Saichō (Dengyō) │
*500-plus honored deities*
**△ The sites where the three sūtras were preached:**
The *Dainichi-kyō* (Mahāvairocana Sūtra), fascicle 1, Chapter on Residing in the Mind at the Gate of the True Word (*Nyū Shingon Mon Jūshin-bon*), states: "Thus have I heard. At one time, the Bhagavat was dwelling in the Palace of the Vast Vajra Dharma Realm of the Tathāgata's Empowerment," etc. [End of citation.] Śubhākarasiṃha's *Gishaku* (Commentary), vol. 1, states: "In order to show the dwelling place of empowerment, it is called 'the Palace of the Vast Vajra Dharma Realm.' This palace is the place where the ancient Buddhas attained bodhi—it is the Heaven of Maheśvara." [End of citation.] This heaven is none other than the Heaven of Ultimate Form (*Shikukyōten* / *Akaniṣṭha*).
**△** The *Kongōchō-kyō* (Vajraśekhara Sūtra), fascicle 1, title of the Vast Ritual Section (*Kōdai Giki-bon*): "Thus have I heard. At one time, the Bhagavat, having accomplished the supremely excellent *samayajñāna* (vow-wisdom) of the vajra empowerment of all tathāgatas... was dwelling in the palace of the King of the Akaniṣṭha Heaven, in the great maṇi hall, variously interspersed and adorned, with bells, streamers, and banners stirred and set in motion by gentle breezes, with pearl garlands, jeweled necklaces, and half-full moons as ornaments, together with an assembly of ninety koṭis of bodhisattvas." [End of citation.] The Akaniṣṭha Heaven is also the Heaven of Ultimate Form (*Shikukyōten*). The *Susiddhikāra-sūtra* is a sūtra preached through the empowerment of the Bodhisattva Vajrapāṇi [continues...]