翻刻
【右頁】
【枠外右上】
二十六【但し算用数字】
【枠外右横上】
八宗綱要下
【枠外右横下】
二〇
【本文二段構成】
【上段】
義＿一。其後三分。通＿二能所縁＿一。是則八識心王心所。各有＿二 四
分＿一。八識雖＿二體各一＿一。論＿レ用卽有＿二 四分＿一。是故八識有＿二 四
分＿一也。此宗明＿二眞妄義＿一。總立＿二 三性＿一。 一遍計所執性。是當
情現相。此亦分＿レ 三。能遍計。所遍計。遍計所執￣トナリ。前二
依他攝。遍計所執。是當情現相。於＿レ無謂＿レ有。虛妄執著。
二依他起性。四縁所生諸法。因縁和合有故。三圓成實
性。諸法理性。具＿二於圓滿。成就。眞實三義＿一故也。此三性
中。所執是妄有。依他卽假有。圓成是眞有￣ナリ。遍計所執。
旣是妄執。依他￣ト圓成￣トハ卽妙眞。三性互別。不＿二相亂通＿一。
然依他事法。與＿二圓成理性＿一。非一非異￣ナリ。相不＿レ離＿レ體。體
不＿レ離＿レ相。三十頌￣ニ說＿二 三性＿一偈云。由＿二彼彼遍計＿一。遍＿二-計種
種物＿一。此遍計所執。自性無＿二所有＿一。依他起自性。分別縁。
所＿レ生。圓成實於＿レ彼。常遠＿二-離前＿一性。故此與＿二依他＿一。非＿レ異
非＿二不異＿一。如＿二無常等性＿一。非＿二不＿レ見＿レ此彼＿一。《割書：已｜上》對＿二此三性＿一。明＿二
三無性＿一。卽翻＿二遍計。依他。圓成＿一。如＿レ次顯＿二相。生。勝義三
無性＿一矣。故三十頌云。卽依＿二此三性＿一。立＿二彼三無性＿一。故佛
密意說。一切法無＿レ性。初卽相無性。次無自然性。後由＿レ
【下段】
遠＿二-離前所執我法＿一性《割書：已｜上》如＿二 上三性＿一。亦不＿レ離＿レ識。彼三無
性。依＿二 三性＿一立故。唯識論云。應＿レ知。三性亦不＿レ離＿レ識。《割書：已｜上》
又云。卽依＿二此前所說三性＿一。立＿二彼後￣ニ說￣ク三種無性＿一《割書：已｜上》諸
位修行。皆觀＿二唯識＿一。佛果所證。但證＿二唯識＿一。故萬行自＿二唯
識＿一而起。萬德依＿二唯識＿一而感。此宗轉＿二於八識＿一。而成＿二 四智＿一。
其四智者。一者大圓境智。二者平等性智。三者妙觀察智。
四者成所作智也。入＿二初地＿一時。轉＿二 六七二識＿一。而得＿二妙觀
平等二智＿一。至＿二佛果＿一時。轉＿二 五八識＿一。而得＿二圓鏡成事二智＿一。
此時四智圓滿。二轉妙果朗然。其所證理。有＿二 四涅槃＿一。一
本來自性淸淨涅槃。二有餘涅槃。三無餘涅槃。四無住
處涅槃也。初一凡夫亦具。中二聲聞縁覺竝得。唯佛果
如來￣ノミ。具＿二此四種＿一。
此四總束名＿二淸淨法界＿一。加＿二前四智＿一。以爲＿二 五法＿一。 五法三身
相攝￣スルニ。唯識論有＿二 二師解＿一。其初師意。淸淨法界￣ト。大圓
鏡智￣トヲ以爲＿二法身＿一。平等。妙觀￣ヲ以爲＿二報身＿一。成所作智￣ヲ以
爲＿二化身＿一。第二師意￣ロ。【ロ衍ヵ】淸淨法界是自性身。四智上相。是
自受用。平等性智所現之身￣ハ他受用￣ナリ。成所作智所現之
【左頁】
【枠外左上】
二十七【但し算用数字】
【枠外左横上】
八宗綱要下
【枠外左横下】
二一
【本文二段構成】
【上段】
身。是變化身￣ナリ。妙觀察智￣ハ。是說法斷疑智也。此宗正
義。是第二師￣ヲ指南￣トス。當＿レ知。五位修行運運窮盡。二障
使習蕩蕩斷滅。三祇廣劫。萬善成滿。攝＿二-在一念＿一。佛果速
疾￣ナリ。有漏八識。轉得＿二 四智＿一。 二轉妙果。三身圓滿。寂寂
而澄。照照而朗￣カナリ。
加之五乘普攝化。三乘各至極。一乗方便。三乘眞實。正
體智前。眞理寂然。後得智中。衆生￣ヲ普化￣ス。依詮談旨。
三性三無懸＿レ鏡矣。廢詮談旨。四句百非息＿レ慮矣。性相決
判。無＿レ如＿二此宗＿一。義理極成。何敎及￣ハン＿レ此。自證三身月圓￣ニ。
化他五乘光朗￣ナリ。自證化他。甚深廣大￣ナリ。上乘所旨。義
理圓足￣ス。法相宗旨。大槪如＿レ此。
三論宗
問。何故名＿二 三論宗＿一乎。 答。以＿二 三部論＿一。爲＿二本所憑＿一。故
名＿二 三論宗＿一。 問。其三部者何￣ソヤ。答。一￣ニハ中論四卷。龍
樹菩薩造。二￣ニハ百論二卷。提婆菩薩造。三￣ニ十二門論一
卷。龍樹菩薩造。是名＿二 三論＿一。然若加＿二智論百卷＿一。卽爲＿二 四
論＿一。亦是龍樹菩薩造。此四論中。三論是通申論。通申＿二大
【下段】
小諸敎＿一故。智論卽別申論。別釋＿二大品般若＿一故。智論若具
譯＿レ之。可＿二是千卷＿一。羅什三藏。減＿二於九倍＿一。取＿レ簡翻成＿二百卷＿一。
就＿二 三論中＿一。中論正破＿二小乘＿一。兼破＿二外道等＿一。顯＿二大乘義＿一。百
論正破＿二外道＿一。傍破＿二自餘＿一。顯＿二大乘義＿一。十二門論竝破＿二小
乘。外道＿一。正顯＿二大乘深義＿一。三論所明。不＿レ過＿二 二諦＿一。凡此宗
大意。破邪顯正二門爲＿レ軌。論雖＿レ有＿二 三義＿一。唯二轍￣ナリ。破
邪則下救＿二沈淪＿一。顯正則上引＿二大法＿一。振領提綱。唯此二轍。
頗成＿二大宗＿一。 問。其破邪者何等耶。 答。總破＿二 一切有所
得見＿一。略而明＿レ之。不＿レ出＿二 四見＿一。一破＿二外道實我之邪見＿一。二
破＿二毘曇實有之《割書：考【□で囲む】一本｜無之字》執見＿一。三折＿二成實遍空之情見＿一。四摧＿二
有所得大乘見解＿一。内外盡破。大小徧折。啻有所得￣ハ通皆
遣破。故無＿レ不＿レ被＿レ破。莫＿レ不＿レ被＿レ責。此謂＿二此宗破邪義＿一也。
問。其顯正者。顯＿二何等正＿一。 答。破邪之外。無＿二別顯正＿一。
破邪已盡￣キハ無＿レ有＿二所得＿一。所得旣無￣レハ言慮無＿レ寄。然對＿二破
邪＿一故。亦有＿二顯正＿一。一源不＿レ窮。則戲論不＿レ滅。毫理不＿レ盡。
則至道不＿レ顯。無＿二源不＿一＿レ窮故。戲論斯滅。無＿二理不＿一＿レ盡。故玄
道是通。寄＿レ言談＿レ正。莫＿レ不＿二顯明＿一。 問。若爾其顯正之義
現代語訳
【右頁】
義がない。その後の三分は、能縁と所縁を通ずる。これによって八識の心王・心所は、各々四分を有する。八識は体は各一であるが、用を論ずれば即ち四分がある。このゆえに八識は四分を有するのである。
この宗は真妄の義を明かし、総じて三性を立てる。一に遍計所執性。これは当情現相である。これもまた三つに分かつ。能遍計、所遍計、遍計所執である。前の二つは依他に摂される。遍計所執は、これは当情現相で、無において有とみなし、虚妄に執着することである。
二に依他起性。四縁所生の諸法で、因縁和合して有るからである。三に円成実性。諸法の理性で、円満、成就、真実の三義を具するからである。この三性の中で、所執は妄有、依他は仮有、円成は真有である。遍計所執は既に妄執であり、依他と円成は即ち妙真である。三性は互いに別で、相乱通しない。
しかし依他の事法と円成の理性とは、非一非異である。相は体を離れず、体は相を離れない。三十頌に三性を説く偈に云う。「彼彼の遍計によって、種種の物を遍計す。この遍計所執は、自性に所有なし。依他起自性は、分別縁の所生なり。円成実は彼において、常に前性を遠離す。故にこれと依他とは、異に非ず、不異に非ず。無常等の性の如く、これを見ざれば彼を見ず」と。
この三性に対して、三無性を明かす。即ち遍計、依他、円成を翻じて、次第に相、生、勝義の三無性を顕すのである。故に三十頌に云う。「即ちこの三性に依って、彼の三無性を立つ。故に仏は密意に説く、一切法は性なしと。初は即ち相無性、次は無自然性、後は
【下段】
前の所執我法の性を遠離するによる」と。上の三性の如く、また識を離れない。彼の三無性は、三性に依って立つからである。唯識論に云う。「応に知るべし、三性もまた識を離れず」と。
また云う。「即ちこの前に所説の三性に依って、彼の後に説く三種の無性を立つ」と。諸位の修行は、皆唯識を観ず。仏果の所証は、但だ唯識を証す。故に万行は唯識より起こり、万徳は唯識に依って感ずる。
この宗は八識を転じて、四智を成ずる。その四智とは、一に大円鏡智、二に平等性智、三に妙観察智、四に成所作智である。初地に入る時、六・七の二識を転じて、妙観・平等の二智を得る。仏果に至る時、五・八識を転じて、円鏡・成事の二智を得る。この時四智は円満し、二転の妙果は朗然となる。
その所証の理には、四涅槃がある。一に本来自性清浄涅槃、二に有余涅槃、三に無余涅槃、四に無住処涅槃である。初の一つは凡夫も具し、中の二つは声聞・縁覚が並んで得る。ただ仏果の如来のみが、この四種を具する。
この四つを総束して清浄法界と名づける。前の四智を加えて、五法とする。五法と三身の相摂について、唯識論に二師の解釈がある。その初師の意では、清浄法界と大円鏡智を法身とし、平等・妙観を報身とし、成所作智を化身とする。第二師の意では、清浄法界は自性身、四智の上相は自受用、平等性智所現の身は他受用、成所作智所現の
【左頁】
身は変化身である。妙観察智は、これは説法断疑の智である。この宗の正義は、第二師を指南とする。
当に知るべし、五位の修行は運運として窮尽し、二障の使習は蕩蕩として断滅する。三祇の広劫に、万善成満して、一念に摂在す。仏果は速疾である。有漏の八識を転じて四智を得る。二転の妙果、三身円満して、寂寂として澄み、照照として朗らかである。
これに加えて五乗を普く摂化し、三乗は各々極に至る。一乗は方便、三乗は真実である。正体智の前では、真理寂然たり。後得智の中では、衆生を普化す。詮に依って旨を談ずれば、三性三無は鏡に懸かる。詮を廃して旨を談ずれば、四句百非は慮を息む。性相の決判は、この宗に如くものなし。義理の極成は、何の教がこれに及ばん。自証三身の月は円く、化他五乗の光は朗らかなり。自証化他は、甚深広大なり。上乗の所旨は、義理円足す。法相宗旨の大概はこの如し。
三論宗
問う。何故に三論宗と名づけるのか。
答う。三部の論を、本として憑るところとするが故に、三論宗と名づける。
問う。その三部とは何か。
答う。一には中論四巻、龍樹菩薩造。二には百論二巻、提婆菩薩造。三には十二門論一巻、龍樹菩薩造。これを三論と名づける。しかし若し智論百巻を加えれば、即ち四論となる。これもまた龍樹菩薩造である。この四論の中で、三論は通申論で、大
【下段】
小の諸教を通申するからである。智論は即ち別申論で、別に大品般若を釈するからである。智論を若し具に訳せば、千巻となるべし。羅什三蔵は、九倍を減じ、簡を取って翻して百巻と成した。
三論の中について、中論は正しく小乗を破り、兼ねて外道等を破り、大乗義を顕す。百論は正しく外道を破り、傍ら自余を破り、大乗義を顕す。十二門論は並んで小乗・外道を破り、正しく大乗の深義を顕す。三論の所明は、二諦を過ぎない。
凡そこの宗の大意は、破邪顕正の二門を軌とする。論は三つありといえども、ただ二轍である。破邪は下って沈淪を救い、顕正は上って大法を引く。振領提綱は、ただこの二轍のみ。頗る大宗を成す。
問う。その破邪とは何等か。
答う。総じて一切有所得見を破る。略してこれを明かせば、四見を出でない。一に外道実我の邪見を破る。二に毘曇実有の執見を破る。三に成実遍空の情見を折る。四に有所得大乗の見解を摧く。内外尽く破り、大小遍く折る。啻だ有所得は通じて皆遣破す。故に破られざるものなく、責められざるものなし。これをこの宗の破邪義と謂う。
問う。その顕正とは、何等の正を顕すのか。
答う。破邪の外に、別に顕正はない。破邪し已り尽くせば所得あることなし。所得既に無ければ言慮寄するところなし。然れども破邪に対するが故に、また顕正もある。一源窮まらざれば、則ち戯論滅せず。毫理尽きざれば、則ち至道顕れず。源の窮まらざるものなきが故に、戯論斯に滅す。理の尽きざるものなきが故に、玄道これ通ず。言を寄せて正を談ずれば、顕明ならざるものなし。
問う。若し爾らばその顕正の義は
英語訳
【Right Page】
meaning. The latter three portions encompass both perceiver and perceived. Thus the eight consciousness mind-kings and mental factors each have four portions. Although the eight consciousnesses each have one essence, when discussing their function, they have four portions. Therefore the eight consciousnesses have four portions.
This school clarifies the meaning of truth and falsity, establishing three natures in total. First is the nature of conceptual construction (parikalpita). This is the appearance manifesting to consciousness. This is also divided into three: that which conceptually constructs, that which is conceptually constructed, and conceptual construction itself. The first two are encompassed by other-dependence. Conceptual construction is the appearance manifesting to consciousness—considering what is non-existent as existent, grasping it falsely.
Second is other-dependent nature (paratantra). These are dharmas arising from four conditions, existing through the harmony of causes and conditions. Third is perfectly accomplished nature (pariniṣpanna). This is the principle-nature of all dharmas, possessing the three meanings of perfection, accomplishment, and reality. Among these three natures, conceptual construction is falsely existent, other-dependence is provisionally existent, and perfect accomplishment is truly existent. Conceptual construction is already false grasping, while other-dependence and perfect accomplishment are wonderfully true. The three natures are mutually distinct and do not intermingle.
However, other-dependent phenomena and perfectly accomplished principle-nature are neither one nor different. Characteristics do not separate from essence; essence does not separate from characteristics. The Thirty Verses explains the three natures in a verse saying: "Through various conceptual constructions, all kinds of things are conceptually constructed. This conceptual construction has no inherent nature. Other-dependent nature arises from discriminating conditions. Perfect accomplishment constantly transcends the former nature in regard to that. Therefore this and other-dependence are neither different nor not-different. Like the nature of impermanence, etc., without seeing this, one does not see that."
Corresponding to these three natures, three naturelessnesses are clarified. By overturning conceptual construction, other-dependence, and perfect accomplishment, the three naturelessnesses of characteristics, arising, and ultimate meaning are respectively revealed. Therefore the Thirty Verses states: "Based on these three natures, those three naturelessnesses are established. Therefore the Buddha taught with hidden intention that all dharmas are natureless. The first is naturelessness of characteristics, the second is non-natural nature, the third is through
【Lower Section】
transcending the previously grasped nature of self and dharmas." Like the above three natures, they also do not separate from consciousness. Those three naturelessnesses are established based on the three natures. The Consciousness-Only Treatise states: "One should know that the three natures also do not separate from consciousness."
It also states: "Based on the three natures explained before, the three types of naturelessness explained later are established." Cultivation at all stages observes consciousness-only. What the Buddha-fruit realizes is simply consciousness-only. Therefore myriad practices arise from consciousness-only, and myriad virtues are experienced through dependence on consciousness-only.
This school transforms the eight consciousnesses to accomplish four wisdoms. These four wisdoms are: first, great perfect mirror wisdom; second, equality wisdom; third, wonderful observing wisdom; fourth, accomplishing-action wisdom. When entering the first ground, the sixth and seventh consciousnesses are transformed to attain wonderful observing wisdom and equality wisdom. When reaching Buddha-fruit, the fifth and eighth consciousnesses are transformed to attain perfect mirror wisdom and accomplishing-action wisdom. At this time the four wisdoms are perfected and the wonderful fruits of the two transformations become clear.
The principle realized has four nirvanas: first, originally pure nature nirvana; second, nirvana with remainder; third, nirvana without remainder; fourth, non-abiding nirvana. The first is possessed even by ordinary beings, the middle two are attained by śrāvakas and pratyekabuddhas, but only Buddha-fruit tathāgatas possess all four types.
These four are collectively called the pure dharma-realm. Adding the previous four wisdoms makes five dharmas. Regarding how the five dharmas and three bodies correspond, the Consciousness-Only Treatise has explanations by two masters. The first master's view is that the pure dharma-realm and great perfect mirror wisdom constitute the dharma-body, equality and wonderful observing constitute the reward-body, and accomplishing-action wisdom constitutes the transformation-body. The second master's view is that the pure dharma-realm is the self-nature body, the characteristics above the four wisdoms are self-enjoyment use, the body manifested by equality wisdom is other-enjoyment use, and the body manifested by accomplishing-action wisdom
【Left Page】
is the transformation body. Wonderful observing wisdom is the wisdom that teaches dharma and resolves doubts. This school's orthodox position takes the second master as guidance.
One should know that cultivation through the five stages progressively reaches exhaustion, the habitual tendencies of the two obstructions are completely eliminated. Through the vast kalpas of three asaṃkhyeyas, myriad good qualities reach completion, encompassed in a single moment. Buddha-fruit is swift. The defiled eight consciousnesses are transformed to attain the four wisdoms. The wonderful fruits of the two transformations, the three bodies perfected, are tranquilly clear and luminously bright.
Additionally, the five vehicles are universally taught and transformed, the three vehicles each reach their ultimate. The one vehicle is skillful means; the three vehicles are reality. Before fundamental wisdom, true principle is tranquil. Within subsequently attained wisdom, sentient beings are universally transformed. Relying on expressions to discuss the meaning, the three natures and three naturelessnesses hang like mirrors. Abandoning expressions to discuss meaning, the four propositions and hundred negations cease conceptualization. For decisive judgment of nature and characteristics, nothing equals this school. For the ultimate establishment of meaning and principle, what teaching can compare to this? The moon of the three bodies of self-realization is full; the light of the five vehicles for transforming others is bright. Self-realization and transforming others are profoundly vast. The purpose of the supreme vehicle has complete meaning and principle. The general outline of the Dharma-Characteristics school's tenets is like this.
Three Treatises School
Question: Why is it called the Three Treatises School?
Answer: Because it relies on three treatises as its fundamental basis, it is called the Three Treatises School.
Question: What are those three treatises?
Answer: First is the Middle Treatise in four volumes, composed by Bodhisattva Nāgārjuna. Second is the Hundred Treatise in two volumes, composed by Bodhisattva Āryadeva. Third is the Twelve Gate Treatise in one volume, composed by Bodhisattva Nāgārjuna. These are called the three treatises. However, if the Treatise on Great Wisdom in one hundred volumes is added, it becomes four treatises. This was also composed by Bodhisattva Nāgārjuna. Among these four treatises, the three treatises are comprehensive expositions that comprehensively explain both
【Lower Section】
Mahāyāna and Hīnayāna teachings. The Wisdom Treatise is a specific exposition that specifically explains the Great Perfection of Wisdom. If the Wisdom Treatise were fully translated, it would be about one thousand volumes. Tripiṭaka Kumārajīva reduced it by nine-tenths, selecting the essential parts and translating it into one hundred volumes.
Regarding the three treatises: the Middle Treatise primarily refutes the Hīnayāna while also refuting non-Buddhist schools, revealing Mahāyāna meaning. The Hundred Treatise primarily refutes non-Buddhist schools while incidentally refuting others, revealing Mahāyāna meaning. The Twelve Gate Treatise refutes both Hīnayāna and non-Buddhist schools, directly revealing the profound meaning of Mahāyāna. What the three treatises clarify does not go beyond the two truths.
Generally, this school's main intention takes the two approaches of refuting error and revealing correctness as its standard. Though there are three treatises, there are only two tracks. Refuting error saves those below from sinking into delusion; revealing correctness draws them above to the great dharma. Grasping the essentials and fundamental principles, there are only these two tracks. This forms a great school.
Question: What does this refutation of error involve?
Answer: It generally refutes all views that have attainment. Briefly explaining, it does not go beyond four views. First, refuting the heterodox view of non-Buddhists regarding a real self. Second, refuting the grasping view of Abhidharma regarding real existence. Third, breaking the emotional view of the Satyasiddhi school regarding pervasive emptiness. Fourth, destroying the views and understanding of Mahāyāna with attainment. Internal and external are completely refuted; great and small are universally broken. All views with attainment are universally eliminated and refuted. Therefore nothing is not refuted; nothing is not criticized. This is called this school's meaning of refuting error.
Question: What correctness does this revealing of correctness reveal?
Answer: Beyond refuting error, there is no separate revealing of correctness. When error is completely refuted, there is nothing attained. When attainment already does not exist, words and thoughts have no basis. However, in response to refuting error, there is also revealing correctness. If even one source is not exhausted, then conceptual elaboration does not cease. If even the slightest principle is not exhausted, then the ultimate way does not appear. Because no source is left unexhausted, conceptual elaboration thus ceases. Because no principle is left unexhausted, the mysterious way becomes accessible. Relying on words to discuss correctness, nothing fails to be clearly revealed.
Question: If so, then this meaning of revealing correctness is