翻刻
【十六頁上段】
ノトモカラ。コノ敎ノ機ニアラスト。キコヱタリ。亂
行不淨ノ人。マタノソミヲヘタテタリ。サレハ。山門
三井小野廣澤ノ高僧。密敎ヲ宗トスルハ。ミナ淸淨
ノ人ナリ。モシ惡緣ニチカツキテ落墮ノ人ハ。タチマ
チニコノ敎ノ修行ヲサシヲクナリ。放逸不淨ノ身ニ
テ。ミタリニコレヲ行セムハ。モトモヲソレアリ。フ
カクツヽシムヘシ。法ハイタリテ最上ナレハ。下根ノ
トモカラハヲヨヒカタシ。ナカム《割書：■【国構えに考】ム一｜本作ン》ツクニ。密宗
ノ大祖龍樹菩薩。カミニ記スルカコトク十二體。十住
毘婆沙論ヲツクリテ。念佛ヲモテ。自行化佗ノ要行
トシ。往生ヲモテ凡夫出離ノ依怙トセリ。密敎ノ修
行ニタへサランヒト。スミヤカニ。易行ノ念佛ヲ修ス
ヘシ。
一。律宗トイフハ。三藏ノナカノ毘尼藏。三學ノナカ
ノ戒品ナリ。モロ〳〵ノ戒品ヲタモチテ。三業ヲ防護
シ。一切ノ惡ヲ制シテ。威儀ヲ犯セサルナリ。十誦律。
四分律。僧祇律等ノナカニ。コレヲアカス。ソノ戒行
【十六頁下段】
ニ多種アリ。イハユル具足戒。十戒。八戒。五戒等ナリ
具足戒トイフハ。苾蒭ノ戒ナリ。苾蒭トイフハ。比丘
ナリ。コレニツイテ男女差別アリ。比丘ハ二百五十戒。
比丘尼ハ五百戒ナリ。女人ハ障重ナルカユヘニ。戒
品モ倍セルナリ。ソノ一一ノ戒品。律ノナカニアカス
カコトシ。十戒トイフハ勤策ノ戒ナリ。一ニハ不殺生。
二ニハ不偸盗。三ニハ不行婬。四ニハ不妄語。五ニハ
不酤酒。六ニハ不坐高廣大床。七ニハ不塗脂粉。八ニ
ハ不歌舞作樂及往觀聽。九ニハ不過中食。十ニハ金銀
生像不取手《割書：■【国構えに考】不殺生等一本施＿レ｜點例如＿レ不＿二殺生＿一。》ナリ。八戒トイフハ。近住
ノ戒ナリ。十戒ノナカニ。ノチノ二ヲノソクナリ。五
戒トイフハ。近事ノ戒ナリ。八戒ノナカニ。ノチノ三
ヲノソクナリ。コレラノ戒品ヲタモチテ。一分モ破セ
ス。佛ノ威儀ヲマモルナリ。コノ宗ノ大意ハ。遮惡持
善ヲモテ本トシ。滅罪生善ヲモテムネトス。サレハ。大
論ニハ。住＿二-在佛家＿一以＿レ戒爲＿レ本トイヒテ。僧ノ名ヲウル
コトハ。戒ヲ持ニヨルコトヲアカシ。天台ノ釋ニハ。諸
【十七頁上段】
道昇沈。由＿レ有＿二戒持毀＿一トイヒテ。善惡ノ生ヲウクルコ
トハ。戒品ノ持破ニヨルコトヲ判セリ。佛弟子トナリ。
カタチヲ沙門ニカラントモカラ。モトモ戒品ヲタモ
チ。律儀ヲモハラニスヘキナリ。タヽシ。末代ニヲヨ
ヒ下根ニイタリテ。戒行ヲモタチカタシ。道綽禪師ノ
安樂集ニハ。戒行ヲ持得スル人。マレナルヘキムネヲ
判シ。傳敎大師ノ末法燈明記ニハ。末世ニ持戒ノ人ア
ラハ。市ニトラアラム《割書：■【国構えに考】ム一｜本作ン》カコトシトイヘリ。サレ
ハ。破戒ノ僧ナヲ衆生ノ依怙ナリ。イハムヤ。マコトニ
持得セム人ハ。コトニタフトムへキニタレリ。在家無
慙ノトモカラニヲイテハ。サラニコレヲタモチカタ
キモノナリ。イマ律宗ト號スルハ。小乘ナリ。コノホカ
ニ大乘戒アリ。梵網經ニ。トクトコロノ。一戒光明金剛
寶戒コレナリ。ソレニトリテ。十重禁アリ。四十八輕戒
アリ。天台大師ハ。義記ヲ作シテ義ヲ述シ。靑丘ノ太
賢ハ。古迹ヲツクリテ文ヲ釋セリ。實ニハ。戒ニヲキ
《割書：■【国構えに考】キ一｜本作ヒ》テ。大小ノ差別ナケレトモ。受者ノ心ニヨリテ。
【十七頁下段】
大乘戒トモ小乘戒トモ。イハルヽナリ。ワレラカコト
キハ。十惡ノ機ナレハ。大小ノ戒行トモニモテソノ分
ニタヱタリ。人天ノ果報。ナヲモテウへカラス。マシテ
《割書：■【国構えに考】マシテ｜一本無》出離ハノソミヲタヱタルタクヒナリ。シカル
ニ。念佛ノ行者ハ。持戒モ破戒モヒトシク生シ。彌陀ノ
本願ハ善人モ惡人モオナシク攝ス。不簡多聞持淨戒。
不簡破戒罪根深トイヘリ。戒行ノマタカラサラムニ
ツケテモ。タヽ佛智ノ强緣ヲアフクヘキナリ。
一。倶舍宗トイフハ。小乘ナリ。本論ハ。天親菩薩ノ造
ナリ。三十卷アリ。コレヲ釋スルニ。光師寶師等ノ釋
アリ。マタ圓暉師ノ釋アリ。頌疏コレナリ。コノ論ニ
ハ。三乘ノ斷惑修道ノ相ヲアカセリ。イハユル聲聞
ハ四諦ヲ觀シ。三生六十劫ノ修行ヲヲクリテ。四向四
果ノクラヰヲウルナリ。緣覺ハ。十二因緣ヲ觀シ。四生
百劫ノ修行ヲへテ。自乘ノ果ヲウルナリ。菩薩ハ六
度ヲ行シ。三祇百劫ノ修行ヲイタシテ。八相成佛スル
ナリソノナカニ。二乘ノ修道ニヲキ《割書：■【国構えに考】キ一｜本作ヒ》テハ。シハ
現代語訳
【十六頁上段】
の仲間は、この教の機ではないと聞こえたり。乱行不浄の人もまた望みを絶たれたり。されば、山門三井小野広沢の高僧で、密教を宗とするのは、皆清浄の人なり。もし悪縁に近づいて堕落の人は、たちまちにこの教の修行を差し置くなり。放逸不浄の身にて、みだりにこれを行せんば、もとも恐れあり。深く慎むべし。法は至って最上なれば、下根の仲間は及び難し。なかんずく、密宗の大祖龍樹菩薩は、上に記するがごとく十二体、十住毘婆沙論を作りて、念仏をもって、自行化他の要行とし、往生をもって凡夫出離の依怙とせり。密教の修行に堪えざらん人は、速やかに、易行の念仏を修すべし。
一、律宗というのは、三蔵のなかの毘尼蔵、三学のなかの戒品なり。もろもろの戒品を保ちて、三業を防護し、一切の悪を制して、威儀を犯さざるなり。十誦律、四分律、僧祇律等のなかに、これを明かす。その戒行
【十六頁下段】
に多種あり。いわゆる具足戒、十戒、八戒、五戒等なり。具足戒というのは、比丘の戒なり。比丘というのは、僧侶なり。これについて男女差別あり。比丘は二百五十戒、比丘尼は五百戒なり。女人は障重なるがゆえに、戒品も倍するなり。その一一の戒品、律のなかに明かすがごとし。十戒というのは勤策の戒なり。一には不殺生、二には不偸盗、三には不行淫、四には不妄語、五には不酤酒、六には不坐高広大床、七には不塗脂粉、八には不歌舞作楽及往観聴、九には不過中食、十には金銀生像不取手なり。八戒というのは、近住の戒なり。十戒のなかに、後の二を除くなり。五戒というのは、近事の戒なり。八戒のなかに、後の三を除くなり。これらの戒品を保ちて、一分も破せず、仏の威儀を守るなり。この宗の大意は、遮悪持善をもって本とし、滅罪生善をもって旨とす。されば、大論には、「仏家に住在して戒を以て本と為す」と言いて、僧の名を得ることは、戒を持つによることを明かし、天台の釈には、「諸
【十七頁上段】
道昇沈は、戒持毀有るに由る」と言いて、善悪の生を受くることは、戒品の持破によることを判せり。仏弟子となり、形を沙門に借らんと思わば、もとも戒品を保ち、律儀を専らにすべきなり。ただし、末代に及び下根に至りて、戒行を持ち難し。道綽禅師の安楽集には、戒行を持得する人、稀なるべき旨を判し、伝教大師の末法灯明記には、末世に持戒の人あらば、市に虎あらんがごとしと言えり。されば、破戒の僧なお衆生の依怙なり。いわんや、まことに持得せん人は、ことに尊むべきに足れり。在家無慚の仲間においては、さらにこれを保ち難きものなり。いま律宗と号するは、小乗なり。このほかに大乗戒あり。梵網経に説くところの、一戒光明金剛宝戒これなり。それについて、十重禁あり、四十八軽戒あり。天台大師は、義記を作して義を述し、青丘の太賢は、古迹を作りて文を釈せり。実には、戒において、大小の差別なけれども、受者の心によりて、
【十七頁下段】
大乗戒とも小乗戒とも、言わるるなり。われらがごときは、十悪の機なれば、大小の戒行ともにもってその分に堪えたり。人天の果報、なおもって得べからず。まして出離は望みを絶たるたぐいなり。しかるに、念仏の行者は、持戒も破戒もひとしく生じ、弥陀の本願は善人も悪人も等しく摂す。「多聞持浄戒を簡ばず、破戒罪根深きを簡ばず」と言えり。戒行の全からざらんについても、ただ仏智の強縁を仰ぐべきなり。
一、倶舎宗というのは、小乗なり。本論は、天親菩薩の造なり。三十巻あり。これを釈するに、光師宝師等の釈あり。また円暉師の釈あり。頌疏これなり。この論には、三乗の断惑修道の相を明かせり。いわゆる声聞は四諦を観じ、三生六十劫の修行を送りて、四向四果の位を得るなり。縁覚は、十二因縁を観じ、四生百劫の修行を経て、自乗の果を得るなり。菩薩は六度を行じ、三祇百劫の修行を致して、八相成仏するなり。そのなかに、二乗の修道においては、しば
英語訳
【Page 16, Upper Section】
are not the proper recipients for this teaching. Those who engage in chaotic conduct and impurity have also lost hope. Therefore, the high priests of Enryaku-ji, Mii-dera, Ono, and Hirosawa who follow esoteric Buddhism are all people of purity. If someone approaches evil conditions and becomes fallen, they immediately cease the practice of this teaching. If one were to practice this recklessly with a body given to indulgence and impurity, there would be great danger. One must be deeply cautious. Because the dharma is supremely excellent, those of inferior faculties cannot reach it. Particularly, the great patriarch of the esoteric school, Nāgārjuna Bodhisattva, as recorded above in twelve volumes, composed the Daśabhūmika-vibhāṣā Treatise, making nenbutsu (Buddha-recitation) the essential practice for self-cultivation and teaching others, and making rebirth [in the Pure Land] the refuge for ordinary beings' liberation. Those who cannot endure the practice of esoteric Buddhism should quickly cultivate the easy practice of nenbutsu.
First, the Vinaya school refers to the Vinaya Piṭaka among the three collections and the precept section among the three studies. By maintaining various precepts, one protects the three karmas, restrains all evil, and does not violate proper deportment. This is clarified in the Daśādhyāya Vinaya, Dharmaguptaka Vinaya, Mahāsāṃghika Vinaya, and others. There are many types of precept observance:
【Page 16, Lower Section】
namely, the complete precepts, ten precepts, eight precepts, five precepts, etc. The complete precepts refer to the precepts for bhikṣus. Bhikṣu refers to monks. There is a distinction between male and female: bhikṣus have 250 precepts, bhikṣuṇīs have 500 precepts. Because women have heavier obstacles, their precepts are doubled. Each of these precepts is clarified in the vinaya texts. The ten precepts are the precepts for novices (śrāmaṇera): 1) not killing, 2) not stealing, 3) not engaging in sexual conduct, 4) not lying, 5) not selling liquor, 6) not sitting on high, wide, large beds, 7) not applying cosmetics, 8) not singing, dancing, making music, or going to watch and listen, 9) not eating after midday, 10) not handling gold, silver, or images. The eight precepts are the precepts for lay practitioners who stay [at the temple]. These exclude the last two of the ten precepts. The five precepts are the precepts for lay practitioners. These exclude the last three of the eight precepts. By maintaining these precepts without breaking even one part, one protects the Buddha's deportment. The main intent of this school is to take preventing evil and maintaining good as fundamental, and eliminating sins and generating good as the essence. Therefore, the Mahāprajñāpāramitā Treatise says, "Dwelling in the Buddha's family, take precepts as fundamental," clarifying that obtaining the name of monk depends on maintaining precepts. In Tiantai's commentary, it says, "The
【Page 17, Upper Section】
rise and fall of various paths is due to maintaining or destroying precepts," judging that receiving good or evil rebirths depends on maintaining or breaking the precepts. If one wishes to become a Buddha's disciple and borrow the form of a monk, one should fundamentally maintain the precepts and specialize in moral discipline. However, in the final age and among those of inferior faculties, precept observance is difficult to maintain. In Daochuo's Anrakushū, he judges that people who can maintain precepts will be rare. In Dengyō Daishi's Mappō Tōmyōki, he says that if there were people maintaining precepts in the final age, it would be like having tigers in the marketplace. Therefore, even monks who break precepts are still refuges for sentient beings. How much more should those who truly maintain them be especially revered. Among lay people without shame, this is even more difficult to maintain. What is now called the Vinaya school is Hīnayāna. Besides this, there are Mahāyāna precepts. These are the "One Precept Luminous Vajra Jewel Precepts" explained in the Brahmajāla Sutra. Regarding these, there are ten major prohibitions and forty-eight minor precepts. Tiantai Daishi composed a commentary to explain the meaning, and Taehyeon of Silla created an ancient commentary to explain the text. In reality, regarding precepts, there is no distinction between great and small, but depending on the recipient's mind,
【Page 17, Lower Section】
they are called either Mahāyāna or Hīnayāna precepts. For people like us who are beings of the ten evils, we cannot bear either great or small precept observance. We cannot even obtain the rewards of human and heavenly rebirths, much less liberation—we are of the type whose hopes are cut off. However, nenbutsu practitioners, whether maintaining or breaking precepts, are born equally, and Amida's Original Vow embraces good and evil people equally. It is said: "It does not discriminate against those of much learning who maintain pure precepts; it does not discriminate against those who break precepts and have deep roots of sin." Even when our precept observance is incomplete, we should simply rely on the strong conditions of Buddha-wisdom.
First, the Abhidharma school is Hīnayāna. The root treatise was composed by Vasubandhu Bodhisattva and has thirty fascicles. Among the commentaries on this are those by Masters Guang and Bao, and also by Master Yuanhui—this is the Verse Commentary. This treatise clarifies the characteristics of eliminating delusions and cultivating the path in the three vehicles. Namely, śrāvakas contemplate the Four Noble Truths and through cultivation over three lifetimes and sixty kalpas, obtain the positions of the four approaches and four fruits. Pratyekabuddhas contemplate the twelve-link dependent origination and through cultivation over four lifetimes and one hundred kalpas, obtain the fruit of their own vehicle. Bodhisattvas practice the six pāramitās and through cultivation over three incalculable kalpas and one hundred kalpas, achieve buddhahood through the eight phases. Among these, regarding the two vehicles' cultivation of the path,