翻刻
【八宗綱要二卷コマ一の右頁、東大寺六宗未決義最終頁】
【枠外右上】
六【但し算用数字】
【枠外右横上】
東大寺六宗未決義
【枠外右横下】
六
【本文二段構成】
【上段】
一成實論家云。從＿二無明初念＿一。來人＿二 三界内＿一。 三界内是分
段。未＿レ入＿二 三界内＿一。是變易生死。修＿二無漏定＿一解脫。斷＿二-除煩
惱＿一。變出還＿二於佛果＿一。若爾變出時。初來時。爲＿二是一種變易＿一
爲＿二是別＿一耶。論師解不＿レ同。一云。無＿二 二種變易生死＿一。變還
感＿二來時變易＿一也。二云。變出旣以＿二無漏＿一感故。感＿二別變易＿一。
非＿二是初來時變易＿一。初來時以＿二無明＿一爲＿レ因。因旣異故變易
不＿レ同也。一說。唯有＿二來時變易＿一。若依＿二第二說＿一。有＿二來時變
時。二種變易＿一《割書：云云》。又仁王經說。三界之外有法者。是外道
大有經說。非＿二 七佛之所說＿一。何故。彼論云。從＿二無明初念＿一。來
入＿二 三界内＿一。豈三界外更有＿二無明＿一耶。願詳＿二其旨＿一。
二。問。彼論宗云。四塵能造。四大近造。見＿二其所說＿一。何似＿二數
論外道所說＿一。若言＿二論師是數論師之苗裔＿一。故述＿二本宗＿一者。
旣廻＿レ邪歸＿レ正。更陳＿二本宗＿一。有＿二何益＿一耶。未度書。成實論新
撰疏幷章抄等。可＿二採求＿一也。
傳燈滿位僧賢融
俱舍宗
【下段】
問。薩婆多宗云。三世《割書：考【但し四角で囲んでいる】世下恐脫｜實有二字》法體恆有者。若生滅而
恆有者。若不生滅而恆有耶。若生滅而恆有者。法體可＿レ
有＿三取果與＿二果用＿一。若不生滅而恆有者。不＿レ可＿三說言＿二有爲法＿一
也。未度書。安慧論師所造俱舍糅釋。施設是論《割書：幷》疏。顯宗
論疏。順正論疏。
大法師善報 傳燈滿位僧勝貴
右被￣ニ去寶龜六年十二月十三日綱所牒偁了事學頭專
爲別當請率供別知法大法師幷聽利僧等勘出各宗一切
經論草疏傳集等所疑文義等寄返學僧等以決所疑者今
依牒旨注顯別宗未決文義幷未度來書等申上如件以牒
上
寶龜七年二月五日
少學頭傳燈入位僧奉基
大學頭大法師性泰
寺主兼大學頭大法師實忠
大學頭大法師勝康
【左頁】
【タイトル】
八宗綱要上
【枠外左上】
七【但し算用数字】
【枠外左横上】
八宗綱要上
【枠外左横下】
一
【本文二段構成】
【上段】
八宗綱要上
凝 然 述
問。佛敎有＿二幾門＿一耶。答。薄伽敎法總有＿二無量門＿一。且擧＿二大
途＿一則八萬四千。釋尊一代五十箇年所說法。莫＿レ不＿二攝盡＿一。
問。何故法門數量必爾。答。爲＿レ欲＿レ對＿二-治一切衆生八萬四
千諸塵勞＿一故。所以法門必有＿二 八萬四千數＿一。 問。此等法門
爲＿三唯約＿二大乘＿一。爲＿レ通＿二小乘＿一乎。 答。大小二乘。各立＿二 八萬
四千法門＿一也。如＿二俱舍云＿一。牟尼說＿二法蘊＿一。數有＿二 八十千＿一《割書：已｜上》加
之諸小乘經。多說＿三法有＿二 八萬四千＿一。此等竝是小乘所立。
如＿二大乘敎中＿一。盛談＿二此義＿一。文㨿甚多。不＿レ待＿二言論＿一故大小兩
乘。皆各立＿レ有＿二 八萬四千＿一也。 問。此等法門。如何攝束。
答。法門雖＿レ多。不＿レ過＿二 二藏及以三藏＿一。取＿二-攝諸敎＿一。皆悉窮盡。
厥之五藏。十藏。十二分敎等門。亦不＿レ出＿二 三藏＿一焉。 問。且
二藏者何。 答。一聲聞藏。是小乘也。二菩薩藏。是大乘
也。大小兩乘。各立＿レ有＿二 八萬四千＿一者。卽此義也。此二藏義。
出＿二智度論及莊嚴論＿一。諸家咸引以判＿二大小＿一。 問。次其三藏
【下段】
者何。 答。一素担覽藏《割書：古云＿二修｜多羅＿一。》此翻＿二契經＿一。《割書：古單｜云＿レ經》二毘奈耶
藏。《割書：古云＿二｜毘尼＿一》此云＿二調伏＿一。《割書：古云｜＿レ律》三阿毘達磨藏。《割書：古云＿二阿｜毘曇＿一。》此云＿二對
法＿一。《割書：古云＿二無｜比法＿一。》是論義也。此云＿二 三藏＿一。如＿レ次詮＿二於戒定慧與＿一。三
藏是能詮敎。三學卽所詮義。以攝＿二法義＿一無＿レ有＿二遺餘＿一。 問。
云何攝哉。 答。如來一代對＿レ機授＿レ法。有＿レ機卽授。處處散
說。然說敎分齊不＿レ過＿二 三藏＿一。故結集之時。諸聖者等結爲＿二
三藏＿一。悉結集已以傳＿二世間＿一。 問。此之三藏。通＿二大小乘＿一
哉。 答。爾通也。如＿二莊嚴論等具明＿一レ之。故於＿二聲聞菩薩二
藏＿一。各有＿二 三藏＿一。經律論是也。 問。此等敎文。古今傳通其
相如何。 答。如來在世不＿レ用＿二典籍＿一。隨＿レ聞依行。卽得＿二證益＿一。
如來滅後始有＿二典籍＿一。傳通以開＿二衆生眼目＿一。依＿レ之迦葉波
等。結＿二小乘三藏於畢鉢之窟場＿一。阿逸多等集＿二大乘敎法
於鐵圍之中間＿一。于＿レ是摩訶迦葉。秉＿二聖法＿一而繼＿二玄綱＿一。阿難
尊者。持＿二契範＿一而利＿二羣生＿一。末田。商那。各提＿二義綱＿一。優婆毱
多。獨彰＿二美號＿一。佛滅百年。瀉＿レ瓶無＿レ遺。法匠五師。傳持有＿レ
功。百歳已後諸聖亦出。互傳＿二聖典＿一。各秉＿二大法＿一。然隨＿二諸聖
隱沒＿一。法義非＿レ無＿レ滅。如＿二阿難入定胎衣不＿レ測。商那入衆滅
現代語訳
【右頁】
一、成実論家は言う。「無明の初念から、三界内に来る。三界内は分段（死）である。まだ三界内に入らないのは変易生死である。無漏定を修して解脱し、煩悩を断除して、変出して仏果に還る。」もしそうであるなら、変出する時と初来の時とで、これは一種の変易なのか、それとも別のものなのか。論師の解釈は一致しない。一つには「二種の変易生死はない。変還は来時の変易を感じるのである」と言う。二つには「変出はすでに無漏によって感じるゆえ、別の変易を感じる。これは初来時の変易ではない。初来時は無明を因とする。因がすでに異なるゆえ変易も同じではない」と言う。一説には「ただ来時の変易があるのみ」とする。第二説に依れば、来時変時に二種の変易がある。また仁王経に説く「三界の外に法がある者は、これは外道の大有経の説であって、七仏の所説ではない」とある。なぜ、かの論に「無明の初念から、三界内に来入する」と云うのか。まさか三界外にさらに無明があるのか。その旨を詳らかにされたい。
二、問う。かの論宗は「四塵が能造、四大が近造」と云う。その所説を見ると、数論外道の所説に似ているのはなぜか。もし論師が数論師の苗裔であるゆえに本宗を述べたというなら、すでに邪を廻らして正に帰したのに、さらに本宗を陳べることに何の益があるのか。未渡書。成実論新撰疏並びに章抄等、採求すべきである。
伝燈満位僧賢融
俱舎宗
問う。薩婆多宗は「三世の法体は恒有である」と云うが、生滅して恒有なのか、不生滅にして恒有なのか。もし生滅して恒有であるなら、法体には取果与果の用があり得る。もし不生滅にして恒有であるなら、有為法と言うことはできない。未渡書。安慧論師所造の俱舎糅釈、施設足論疏、顕宗論疏、順正論疏。
大法師善報 伝燈満位僧勝貴
右、去る宝亀六年十二月十三日に綱所の牒に被せられた事項について、学頭が専ら別当として請率供別知法大法師並びに聴利僧等に勘出させた各宗一切経論草疏伝集等の所疑文義等を学僧等に寄せ返して所疑を決せしめた。今、牒の旨に依って別宗未決文義並びに未渡来書等を注顕して申し上げる。
宝亀七年二月五日
少学頭伝燈入位僧奉基
大学頭大法師性泰
寺主兼大学頭大法師実忠
大学頭大法師勝康
【左頁】
八宗綱要上
凝然述
問う。仏教にはいくつの門があるか。答える。薄伽の教法には総じて無量の門がある。ひとまず大途を挙げれば八万四千である。釈尊一代五十年間の所説法で、摂し尽くされないものはない。
問う。なぜ法門の数量は必ずこのようになるのか。答える。一切衆生の八万四千の諸塵労に対治するためである。ゆえに法門には必ず八万四千数がある。
問う。これらの法門は大乗のみについてなのか、小乗にも通ずるのか。答える。大小二乗は、それぞれに八万四千法門を立てる。俱舎に「牟尼は法蘊を説き、数は八十千有り」とあるように、諸小乗経にも多く法は八万四千有りと説く。これらはみな小乗の所立である。大乗教中においても、この義を盛んに談じ、文拠は甚だ多く、言論を待たない。ゆえに大小両乗は、皆それぞれに八万四千を立てる。
問う。これらの法門をどのように摂束するか。答える。法門は多いといえども、二蔵および三蔵を過ぎない。諸教を取摂すれば、皆ことごとく窮め尽くす。その五蔵、十蔵、十二分教等の門も、三蔵を出ない。
問う。まず二蔵とは何か。答える。一は声聞蔵、これは小乗である。二は菩薩蔵、これは大乗である。大小両乗がそれぞれに八万四千を立てるとは、すなわちこの義である。この二蔵義は智度論および荘厳論に出で、諸家がこぞって引用して大小を判ずる。
問う。次にその三蔵とは何か。答える。一は素担覧蔵（修多羅、契経と翻ず、古くは単に経と云う）、二は毘奈耶蔵（毘尼、調伏と云う、古くは律と云う）、三は阿毘達磨蔵（阿毘曇、対法と云う、古くは無比法と云う、これは論義である）。これを三蔵と云う。次第に戒定慧を詮ずる。三蔵は能詮教、三学は所詮義である。法義を摂するに遺余がない。
問う。どのように摂するのか。答える。如来一代は機に対して法を授ける。機有れば即ち授け、処処に散説する。しかし説教の分斉は三蔵を過ぎない。ゆえに結集の時、諸聖者等が三蔵として結んだ。ことごとく結集し終えて世間に伝えた。
問う。この三蔵は大小乗に通ずるか。答える。然り、通ずる。荘厳論等に具に明らかにする通りである。ゆえに声聞菩薩二蔵において、それぞれに三蔵がある。経律論これである。
問う。これらの教文について、古今の伝通の相はどうか。答える。如来在世には典籍を用いず、聞くに随って依行し、即ち証益を得た。如来滅後に始めて典籍があり、伝通して衆生の眼目を開く。これによって迦葉波等は小乗三蔵を畢鉢の窟場に結び、阿逸多等は大乗教法を鉄囲の中間に集めた。ここにおいて摩訶迦葉は聖法を秉って玄綱を継ぎ、阿難尊者は契範を持して群生を利した。末田、商那はそれぞれ義綱を提し、優婆毱多は独り美号を彰した。仏滅百年、瓶を瀉いで遺すところなし。法匠五師は伝持に功有り。百歳已後も諸聖また出で、互いに聖典を伝え、それぞれ大法を秉った。しかし諸聖の隠没に随って、法義は滅することなきにあらず。阿難が入定して胎衣測られず、商那が衆に入って滅...
英語訳
【Right Page】
First, the Satyasiddhi school says: "From the initial moment of ignorance, one comes into the three realms. Within the three realms is segmented [death]. Before entering the three realms is transformational birth-and-death. By cultivating the meditation of no-outflows and attaining liberation, cutting off afflictions, one transforms out and returns to Buddhahood." If so, are the time of transformation out and the time of initial arrival one kind of transformation, or are they separate? The interpretations of the treatise masters are not uniform. One says: "There are not two kinds of transformational birth-and-death. Transformation-return experiences the transformation of the time of arrival." Another says: "Since transformation out is already experienced through no-outflows, it experiences a separate transformation. This is not the transformation of the time of initial arrival. The time of initial arrival takes ignorance as its cause. Since the causes are already different, the transformations are also not the same." One theory states: "There is only the transformation of the time of arrival." According to the second theory, there are two kinds of transformation at the time of arrival and transformation. Also, the Humane Kings Sutra explains: "Those who say there are dharmas outside the three realms follow the Great Existence Sutra of the heterodox, not the teachings of the Seven Buddhas." Why then does that treatise say: "From the initial moment of ignorance, one comes to enter within the three realms"? Could there be ignorance beyond the three realms? Please clarify this meaning.
Second, Question: That treatise school says "the four elements are the efficient cause, the four great elements are the proximate cause." Seeing what it explains, why does it resemble what the Samkhya heterodox teach? If we say the treatise master is a descendant of Samkhya masters and therefore describes the original school, having already turned from error to correctness, what benefit is there in further presenting the original school? Not-yet-transmitted texts: The Satyasiddhi Treatise New Commentary and Chapter Excerpts should be sought and collected.
Dharma Transmission Perfect Rank Monk Kenyu
Abhidharma School
Question: The Sarvastivada school says "the dharma-essence of the three periods is eternally existent." Is this eternally existent through arising and ceasing, or eternally existent through non-arising and non-ceasing? If eternally existent through arising and ceasing, then the dharma-essence can have the function of taking and giving results. If eternally existent through non-arising and non-ceasing, then it cannot be called conditioned dharmas. Not-yet-transmitted texts: The Abhidharmakosha Mixed Commentary composed by Master Sthiramati, Commentary on the Prajnapti-sastra, Commentary on the Abhidharma-mahavibhasa-sastra, Commentary on the Nyayanusara.
Great Dharma Master Zenpo, Dharma Transmission Perfect Rank Monk Shoki
Regarding the matters covered in the directive from the Office of Regulations on the 13th day of the 12th month of Hoki 6, the Academic Head, serving specifically as deputy, had the Great Dharma Masters of special knowledge and listening-benefit monks examine and produce the doubtful meanings in texts of all schools' sutras, treatises, draft commentaries, transmitted collections, etc., sending them back to the scholar-monks to resolve their doubts. Now, according to the directive's intent, I note and clarify the undecided textual meanings of each school and not-yet-transmitted texts, submitting them as follows.
Hoki 7, 2nd month, 5th day
Junior Academic Head, Dharma Transmission Entry Rank Monk Hoki
Senior Academic Head, Great Dharma Master Shotai
Temple Master and Senior Academic Head, Great Dharma Master Jitchu
Senior Academic Head, Great Dharma Master Shoko
【Left Page】
Essentials of the Eight Schools, Volume 1
Composed by Gyonen
Question: How many gates does Buddhist teaching have? Answer: The Bhagavat's teachings have innumerable gates in total. To mention the main categories, there are eighty-four thousand. The Dharma taught by Shakyamuni during his fifty-year career is all encompassed without exception.
Question: Why must the number of Dharma gates necessarily be thus? Answer: In order to counteract the eighty-four thousand various defilements of all sentient beings. Therefore, the Dharma gates necessarily number eighty-four thousand.
Question: Do these Dharma gates apply only to the Mahayana, or do they also apply to the Hinayana? Answer: The two vehicles of Mahayana and Hinayana each establish eighty-four thousand Dharma gates. As the Abhidharmakosha states: "The Muni taught dharma-aggregates numbering eighty thousand." Many Hinayana sutras also frequently explain that dharmas number eighty-four thousand. These are all established by the Hinayana. In the Mahayana teachings, this principle is extensively discussed with very abundant textual evidence that needs no elaboration. Therefore, both the Mahayana and Hinayana vehicles each establish eighty-four thousand.
Question: How are these Dharma gates collected and organized? Answer: Though the Dharma gates are numerous, they do not exceed the two pitakas and three pitakas. Taking and gathering all teachings, they are all completely exhausted. Even the five pitakas, ten pitakas, twelve-division teachings and other categories do not go beyond the three pitakas.
Question: First, what are the two pitakas? Answer: First is the Shravaka-pitaka, which is the Hinayana. Second is the Bodhisattva-pitaka, which is the Mahayana. That the two vehicles of Mahayana and Hinayana each establish eighty-four thousand refers precisely to this principle. This two-pitaka doctrine appears in the Mahaprajnaparamita-sastra and Mahayanasutralamkara-sastra, and all schools cite them to distinguish between Mahayana and Hinayana.
Question: Next, what are the three pitakas? Answer: First is the Sutra-pitaka (anciently called Sutra, translated as "contractual scripture," anciently simply called "scripture"); second is the Vinaya-pitaka (anciently called Vinaya, meaning "taming," anciently called "precepts"); third is the Abhidharma-pitaka (anciently called Abhidharma, meaning "corresponding to dharma," anciently called "incomparable dharma," which refers to treatise-doctrine). These are called the three pitakas. They respectively explain precepts, concentration, and wisdom. The three pitakas are the teaching that explains; the three trainings are the meaning explained. In gathering dharmas and their meanings, nothing is left out.
Question: How do they gather? Answer: The Tathagata's lifetime teaching was to bestow dharma according to capacity. When there was capacity, he immediately bestowed it, speaking scattered teachings everywhere. However, the scope of the teachings did not exceed the three pitakas. Therefore, at the time of compilation, the various noble ones organized them into the three pitakas. After completely compiling them, they transmitted them to the world.
Question: Do these three pitakas apply to both Mahayana and Hinayana? Answer: Yes, they apply to both. This is clearly explained in treatises like the Mahayanasutralamkara. Therefore, within the two pitakas of Shravakas and Bodhisattvas, there are respectively three pitakas each: sutra, vinaya, and abhidharma.
Question: Regarding these textual teachings, what has been the manner of transmission from ancient to modern times? Answer: When the Tathagata was in the world, written texts were not used. Following what was heard and practicing accordingly, one immediately attained beneficial realization. After the Tathagata's extinction, written texts began to exist, transmitting and opening the eyes of sentient beings. Based on this, Kashyapa and others compiled the Hinayana three pitakas at the cave site of Pipphali, and Ajita and others collected the Mahayana teachings in the middle of the Iron Ring [mountains]. Thereupon Mahakashyapa upheld the sacred Dharma and continued the mysterious guidelines, while the venerable Ananda maintained the contractual standards and benefited living beings. Madhyantika and Shanakavasi each upheld doctrinal guidelines, while Upagupta alone manifested a beautiful epithet. A hundred years after the Buddha's extinction, [the teaching was] poured from vessel [to vessel] with nothing omitted. The five Dharma-master teachers had merit in transmission and maintenance. After a hundred years, various noble ones also appeared, mutually transmitting the sacred texts and each upholding the great Dharma. However, following the disappearance of the various noble ones, the Dharma and its meanings were not without decline. When Ananda entered meditation his birth-garment was immeasurable, when Shanaka entered the assembly and disappeared...