翻刻
【右頁】
【枠外右上】
三十四【但し算用数字】
【枠外右横上】
八宗綱要下
【枠外右横下】
二八
【本文二段構成】
【上段】
問。何故名＿二華嚴宗＿一。 答。以＿二華嚴經＿一。爲＿二其所憑＿一。故云＿レ爾
也。 問。華嚴總有＿二幾經＿一乎【。脱】 答。若委論＿レ之。有＿二 十類別＿一。
然今取＿レ要言。只有＿二 三本＿一。上本華嚴。十三千大千世界微
塵數偈。一四天下微塵數品。二中本華嚴。四十九萬八
千八百偈。一千二百品。此二本經。攝＿二-在龍宮＿一。不＿レ傳＿二閻
浮＿一。三下本華嚴。十萬偈。三十八品。此傳＿二閻浮＿一。五印盛
弘。此云＿二 三本華嚴＿一也。下本經十萬頌内。傳＿二-譯震旦＿一。經＿二
於三譯＿一。東晉朝代。覺賢三藏。翻成＿二 六十卷＿一。得＿二彼梵本＿一。
三萬六千偈。次大唐朝。喜覺三藏。翻成＿二 八十卷＿一。得＿二彼
梵本＿一。 四萬五千偈。後大唐朝。般若三藏。貞元年中。翻
成＿二 四十卷＿一。唯是八法界一品也。 問。此宗。以＿レ誰爲＿二祖
師＿一乎。 答。香象大師。以爲＿二高祖＿一。然具言＿レ之。立＿二於七祖＿一。
第一馬鳴菩薩。第二龍樹菩薩。第三震旦元祖杜順禪師。
是文殊應迹。居＿二終南山＿一。製＿二華嚴法界觀。五敎止觀。十
玄章等＿一。流＿二-通此宗＿一。諡號＿二帝心尊者＿一。第四智儼禪師。承＿二
杜順師＿一。盛弘＿二此宗＿一。製作多多。居＿二雲華寺＿一。號＿二雲華尊者＿一。
第五香象大師。稟＿二智儼禪《割書：考【□で囲む】禪一｜本作大》師＿一。廣敷＿二華嚴＿一。一朝國師。
【下段】
四海重寶。講￣スレハ＿レ經感＿二 天雨花＿一。開＿レ義口出＿二 五光＿一。大唐則
天皇后。諡號＿二賢首菩薩＿一。經論解釋。製造極多。大經本疏。
餘經別章。諸論義記。一宗總義。解釋無＿レ遺。義理盡述。
凡華嚴甚盛￣ナルハ啻在＿二此祖＿一。第六淸凉大師。承＿二香象大
師。【一点脱】弘＿二華嚴敎＿一。智解深廣。兼＿二-通諸宗＿一。以＿二此圓宗＿一。爲＿二其心
府＿一。製＿二大疏演義鈔及自餘章疏＿一。其數多多。一朝歸宗。以
爲＿二國師＿一。 十誓堅固。終身不＿レ懈。居＿二淸凉山＿一。諡號＿二華嚴菩
薩＿一。第七宗密禪師。承＿二淸凉大師＿一。盛弘＿二華嚴＿一。兼＿二-通諸宗＿一。
製作甚多。居＿二圭峰草堂寺＿一。諡號＿二定慧禪師＿一。此之七祖。淨
源法師奉＿レ勅記＿レ之。若據＿二震旦＿一。杜順已下。唯立＿二 五祖＿一。
日本所＿レ翫。特仰＿二 四祖＿一。杜順。智儼。香象。淸凉￣ナリ。流＿二-
轉￣スルニハ日本＿一。道■【瑢ヵ】律師爲＿二其始祖＿一。律師稟＿二香象大師＿一。律
師授＿二良辨僧正＿一。自＿レ爾已來。至＿レ今繼＿レ跡。血脈相承。敢不＿二
中絶＿一。 問。此宗。立＿二幾宗敎＿一。攝＿二 一代法門＿一乎。 答。立＿二
五敎二宗＿一。攝＿二 一代法門＿一。其五敎者。一小乘敎。二大乘始
敎。三大乘終敎。四頓敎。五圓敎也。初小乘敎者。如來
出世。爲＿下說＿二 一乘＿一開＿中-化衆生＿上故。菩提樹下說＿二本敎一乘＿一。
【左頁】
【枠外左上】
三十五【但し算用数字】
【枠外左横上】
八宗綱要下
【枠外左横下】
二九
【本文二段構成】
【上段】
高山先受＿レ光而獲＿二大益＿一。日輪初耀照而覺＿二群機＿一。然小志
衆生。不＿レ堪＿レ聞＿二深法＿一。故如來於＿二 一乘中＿一。分＿二-別三乘＿一。漸誘＿二
淺機＿一。以令＿レ趣＿二大道＿一。此中小乘敎。是如來權法之施設。暫
授＿二羊鹿＿一。以誘＿二小志＿一。假設＿二化城＿一。而息＿二勞窮＿一。故所說義理
隨＿二機淺近＿一。所＿レ詣果證。唯存＿二狹劣＿一。如＿レ此誘攝。漸令＿レ趣＿二
大乘＿一故也。 問。此經中所＿レ說義理。其相如何。 答。所
說義理。衆多無量。且擧＿二 一二＿一。謂言＿二法相＿一則七十五數。爲
無爲之相歷然。談＿二法源＿一。則六識三毒。染不染之義宛爾。
四果證入。只存＿二入寂＿一。三祇進趣。專在＿二 五分＿一。外道邪見
之幢。如＿レ塵而碎。分段見思之員。如＿レ雲而晴。然未＿レ盡＿二法
源＿一。故諍論極多。二十部黨類。卽此敎相貌也。次大乘始
敎者。此敎旣出＿二小乘＿一。始入＿二大乘＿一。故少雖＿レ影＿二-似小敎＿一。多
談＿二直進深義＿一。三祇修行。趣＿二極證之大果＿一。二空顯證。高
出＿二偏小之情＿一。百法鏡《割書：ノ如ク》 明￣ニシテ。決擇分明。故諍論斯止。
法苑卽平￣カナリ。四智心品。自用之月明￣カニ。三身妙果。斷證
之光￣リ圓￣カナリ。八識建立。法相廣張￣リ。二諦法門。重重深奧。
二障伏斷。衆惑如＿レ氷消。六度修行。自他竝運￣フ。妙理冲
【下段】
遠。寔非＿二小乘所＿一＿レ闚。大義深玄。逈超＿二羊鹿權車＿一。然眞如無
知。縁起之途未＿レ通。事理不卽￣ニシテ相融之門未＿レ開。故五
性分＿レ機。出世有＿二成不成＿一。二乘有＿レ差。佛果立＿二趣不趣＿一。是
有性無性之隔別。定性不定之差異也。故此敎無性。不＿レ
出＿二生死＿一。定性都無＿二廻心＿一。卽此敎意也。退雖＿レ出＿二大衆上
座之黨＿一。進未＿レ及＿二隨縁皆成之談＿一。始敎之名。寔由＿レ此矣。
次終敎者。此敎諸相融卽。入＿二不二之定門＿一。眞如隨縁。榮＿二
森羅之法苑＿一。故如來藏海。通＿二 八識＿一而如＿二氷水＿一。有性無性
唱＿二皆成＿二【一点ヵ】而虛空《割書：ノ如》。依他無性。卽是圓成。衆生煩惱。卽是
涅槃￣ナリ。第一義空。該＿二眞妄＿一而寥寥。生住異滅。離＿二 三昧＿一
而絶絶。是卽大乘深義。方此中盡。法義建立。旣此敎￣ニ
窮￣マル。然未＿レ談＿二事事無礙＿一。未＿レ明＿二主伴具足＿一。又泯絶之門未＿レ
絶。昇進之相立＿レ位。是故猶名爲＿二漸敎＿一也。次頓敎者。此敎￣ハ
一念不生卽名爲＿レ佛。法相差異都亡泯。眞性之妙理直顯
現。一切所有。唯是妄想。一切法界。皆是絶言￣ナリ。五法
三自性俱空亡。八識二無我雙呵遣。階位悉泯。佛不都絶。
然未＿レ知＿二森焉￣タル諸法皆毘盧果德。浩然￣タル衆相俱是佛海。
現代語訳
【右頁】
問う。何故に華厳宗と名づけるのか。
答う。華厳経をその依り所とするが故に、そう云うのである。
問う。華厳は総じて幾つの経があるのか。
答う。もし委細に論ずれば、十類の別がある。然し今要点を取って言えば、只三本がある。上本華厳は、十三千大千世界の微塵数の偈、一四天下の微塵数の品である。中本華厳は、四十九万八千八百偈、一千二百品である。この二本の経は、龍宮に収められており、閻浮提には伝わっていない。下本華厳は、十万偈、三十八品である。これは閻浮提に伝わり、五天竺で盛んに弘められた。これを三本華厳と云う。下本経の十万頌の内で、震旦に翻訳されたものは、三回の翻訳を経た。東晋朝代に、覚賢三蔵が六十巻に翻成し、その梵本三万六千偈を得た。次に大唐朝で、実叉難陀三蔵が八十巻に翻成し、その梵本四万五千偈を得た。後に大唐朝で、般若三蔵が貞元年中に四十巻に翻成したが、これは唯だ入法界一品のみである。
問う。この宗は、誰を祖師とするのか。
答う。法蔵大師を高祖とする。然し具体的に言えば、七祖を立てる。第一は馬鳴菩薩。第二は龍樹菩薩。第三は震旦の元祖杜順禅師である。これは文殊の応迹で、終南山に居住し、華厳法界観、五教止観、十玄章等を製作し、この宗を流通した。諡号は帝心尊者である。第四は智儼禅師。杜順師を承けて、この宗を盛んに弘め、製作多数。雲華寺に居住し、雲華尊者と号した。第五は法蔵大師。智儼禅師を師と仰いで、華厳を広く敷衍した。一朝の国師となり、
【下段】
四海の重宝となった。経を講ずれば天から花雨が感応し、義を開けば口から五光が出た。大唐の則天皇后から、賢首菩薩の諡号を賜った。経論解釈、製造極めて多く、大経の本疏、余経の別章、諸論の義記、一宗の総義、解釈に遺漏なく、義理を尽く述べた。凡そ華厳が甚だ盛んになったのは、ひとえにこの祖にある。第六は清涼大師。法蔵大師を承けて、華厳教を弘めた。智解深広で、諸宗を兼ね通じ、この円宗を心の府庫とした。大疏演義鈔及び自余の章疏を製作し、その数多多。一朝が帰宗し、国師とした。十誓堅固で、終身懈らず。清涼山に居住し、華厳菩薩の諡号を得た。第七は宗密禅師。清涼大師を承けて、華厳を盛んに弘め、諸宗を兼ね通じた。製作甚だ多く、圭峰草堂寺に居住し、定慧禅師の諡号を得た。この七祖については、浄源法師が勅を奉じてこれを記した。もし震旦に拠れば、杜順以下、唯だ五祖を立てる。日本で玩味されるのは、特に四祖を仰ぐ。杜順・智儼・法蔵・澄観である。日本に流転するには、道璿律師をその始祖とする。律師は法蔵大師を師と仰ぎ、律師は良弁僧正に授けた。それ以来今に至るまで跡を継ぎ、血脈相承して、敢えて中絶しない。
問う。この宗は、幾つの宗教を立てて、一代の法門を摂するのか。
答う。五教二宗を立てて、一代の法門を摂する。その五教とは、一の小乗教、二の大乗始教、三の大乗終教、四の頓教、五の円教である。初めの小乗教とは、如来が出世して、一乗を説いて衆生を開化するために、菩提樹下で本教一乗を説いた。
【左頁】
高山が先に光を受けて大益を獲得するように、日輪が初めて耀き照らして群機を覚した。然し小志の衆生は、深法を聞くに堪えない。故に如来は一乗中において、三乗を分別し、漸次に浅機を誘い、大道に趣かせようとした。この中の小乗教は、如来の権法の施設である。暫く羊鹿を授けて、小志を誘い、仮に化城を設けて、労窮を息めさせる。故に説く所の義理は機に随って浅近であり、詣る所の果証は、唯だ狭劣に存する。このように誘攝して、漸次に大乗に趣かせるためである。
問う。この教の中で説く所の義理は、その相はどのようなものか。
答う。説く所の義理は、衆多無量である。且つ一二を挙げれば、法相と言えば七十五数で、有為無為の相が歴然としている。法源を談ずれば、六識三毒で、染不染の義が宛然としている。四果証入は、只だ入寂に存し、三祇進趣は、専ら五分にある。外道邪見の幢は、塵の如くに砕け、分段見思の雲は、雲の如くに晴れる。然し未だ法源を尽くさない故に、諍論極めて多い。二十部の党類は、即ちこの教の相貌である。
次の大乗始教とは、この教は既に小乗を出て、始めて大乗に入る故に、少しは小教に影似するが、多くは直進の深義を談ずる。三祇修行で、極証の大果に趣き、二空顕証で、偏小の情を高く出る。百法は鏡の如く明らかで、決択分明である。故に諍論止み、法苑即ち平かである。四智心品は、自用の月明らかに、三身妙果は、断証の光円かである。八識建立で、法相広く張り、二諦法門で、重重深奥である。二障伏断で、衆惑は氷の如く消え、六度修行で、自他並びに運ぶ。妙理沖
【下段】
遠で、実に小乗の窺う所に非ず。大義深玄で、遥かに羊鹿の権車を超える。然し真如は無知で、縁起の途は未だ通ぜず、事理即せず、相融の門は未だ開かない。故に五性機を分け、出世に成不成有り、二乗に差有り、仏果に趣不趣を立てる。これは有性無性の隔別、定性不定の差異である。故にこの教では無性は生死を出ず、定性は都て回心無しとするのが、即ちこの教の意である。退いては大衆上座の党を出るが、進んでは随縁皆成の談に及ばない。始教の名は、実にこれに由る。
次の終教とは、この教では諸相融即し、不二の定門に入る。真如随縁で、森羅の法苑を栄えさせる。故に如来蔵海は、八識に通じて氷水の如く、有性無性は皆成を唱えて虚空の如くである。依他無性は、即ち円成である。衆生煩悩は、即ち涅槃である。第一義空は、真妄を該して寥寥たり、生住異滅は、三昧を離れて絶絶たり。これは即ち大乗の深義で、この中に方に尽きる。法義建立は、既にこの教に窮まる。然し未だ事事無礙を談ぜず、未だ主伴具足を明かさない。又泯絶の門は未だ絶せず、昇進の相は位を立てる。是故に猶お漸教と名づける。
次の頓教とは、この教では一念不生が即ち仏と名づけられる。法相差異は都て亡泯し、真性の妙理が直ちに顕現する。一切の所有は、唯だこれ妄想である。一切法界は、皆これ絶言である。五法三自性は俱に空亡し、八識二無我は双び呵遣される。階位悉く泯し、仏も都て絶する。然し未だ森然たる諸法が皆毘盧の果徳であり、浩然たる衆相が俱にこれ仏海であることを知らない。
英語訳
【Right Page】
Question: Why is it called the Huayan School?
Answer: Because it takes the Avataṃsaka Sūtra as its foundation, it is called thus.
Question: How many Avataṃsaka Sūtras are there in total?
Answer: If we discuss in detail, there are ten distinct categories. However, taking the essential point, there are only three versions. The upper Avataṃsaka has verses numbering like the dust particles of ten trillion great thousandfold worlds, with chapters numbering like the dust particles of one four-continent world system. The middle Avataṃsaka has 498,800 verses and 1,200 chapters. These two versions are stored in the dragon palace and were not transmitted to Jambudvīpa. The lower Avataṃsaka has 100,000 verses and 38 chapters. This was transmitted to Jambudvīpa and flourished greatly in the five regions of India. These are called the three Avataṃsaka texts. From the 100,000 verses of the lower version transmitted and translated to China, there were three translations. During the Eastern Jin dynasty, Tripiṭaka Master Buddhabhadra translated it into 60 volumes, obtaining 36,000 verses from the Sanskrit original. Next, during the great Tang dynasty, Tripiṭaka Master Śikṣānanda translated it into 80 volumes, obtaining 45,000 verses from the Sanskrit original. Later, during the great Tang dynasty, Tripiṭaka Master Prajñā translated it into 40 volumes during the Zhenyuan period, which consisted only of the single chapter "Entering the Dharma-realm."
Question: Who does this school regard as its patriarch?
Answer: Master Fazang is regarded as the high patriarch. However, specifically speaking, seven patriarchs are established. The first is Bodhisattva Aśvaghoṣa. The second is Bodhisattva Nāgārjuna. The third is Dhyāna Master Dushun, the founding patriarch of China. He was a manifestation of Mañjuśrī, resided on Mt. Zhongnan, composed the Huayan Dharmadhātu Contemplation, Five Teachings Samatha-Vipaśyanā, Ten Mysterious Gates chapter, etc., and transmitted this school. His posthumous title was Honored One of the Emperor's Mind. The fourth is Dhyāna Master Zhiyan. Succeeding Master Dushun, he greatly propagated this school with many compositions. He resided at Yunhua Temple and was called Honored One Yunhua. The fifth is Master Fazang. Learning from Dhyāna Master Zhiyan, he widely expounded the Avataṃsaka teachings. He became the nation's teacher and
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became a treasure of the four seas. When he lectured on sūtras, flowers rained from heaven in response, and when he expounded meanings, five lights emerged from his mouth. The great Tang Empress Wu Zetian bestowed upon him the posthumous title Bodhisattva Xianshou. His commentaries on sūtras and treatises were extremely numerous—fundamental commentaries on major sūtras, separate chapters on other sūtras, doctrinal records on various treatises, comprehensive teachings of the school—his explanations left nothing out and exhaustively described the principles and meanings. The great flourishing of Avataṃsaka teachings was entirely due to this patriarch. The sixth is Master Qingliang. Succeeding Master Fazang, he propagated the Avataṃsaka teaching. His wisdom and understanding were profound and broad, comprehending all schools while making this perfect teaching his heart's treasury. He composed the Great Commentary, Yanyi Commentary, and many other chapters and commentaries. The entire dynasty took refuge in his teachings and made him national teacher. His ten vows were firm, and he never slackened throughout his life. He resided on Mt. Qingliang and received the posthumous title Bodhisattva Huayan. The seventh is Dhyāna Master Zongmi. Succeeding Master Qingliang, he greatly propagated Avataṃsaka teachings while comprehending all schools. His compositions were very numerous. He resided at Guifeng Caotang Temple and received the posthumous title Dhyāna Master Dinghui. These seven patriarchs were recorded by Dharma Master Jingyuan by imperial command. If we consider only China, from Dushun downward, only five patriarchs are established. In Japan's appreciation, four patriarchs are especially revered: Dushun, Zhiyan, Fazang, and Chengguan. For transmission to Japan, Vinaya Master Daoxuan was the founding patriarch. The Vinaya Master learned from Master Fazang, and the Vinaya Master transmitted to Abbot Rōben. From then until now, the lineage has continued, the dharma-transmission bloodline has been maintained without interruption.
Question: How many teachings does this school establish to encompass the dharma-gates of one lifetime?
Answer: It establishes five teachings and two schools to encompass the dharma-gates of one lifetime. The five teachings are: first, Hinayana teaching; second, Mahayana initial teaching; third, Mahayana final teaching; fourth, sudden teaching; fifth, perfect teaching. The first Hinayana teaching: when the Tathāgata appeared in the world to teach the one vehicle and transform sentient beings, he taught the fundamental one vehicle teaching under the Bodhi tree.
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Just as high mountains first receive light and gain great benefit, when the sun first shines forth it awakens the various capacities. However, beings of small aspiration cannot bear to hear the profound dharma. Therefore, within the one vehicle, the Tathāgata distinguished the three vehicles, gradually enticing shallow capacities to make them approach the great path. The Hinayana teaching within this is the Tathāgata's provisional dharma establishment. Temporarily granting the sheep and deer carts to entice those of small aspiration, provisionally establishing the conjured city to give rest from toil. Therefore, the principles and meanings taught follow the shallow and near capacities, and the fruits and realizations attained exist only in narrow inferiority. Through such enticement and gathering, they are gradually led to approach the Mahayana.
Question: What is the character of the principles and meanings taught within this teaching?
Answer: The principles and meanings taught are numerous and immeasurable. Mentioning just one or two: speaking of dharma-characteristics, there are seventy-five numbers, with the characteristics of conditioned and unconditioned being distinct. Discussing dharma-sources, there are six consciousnesses and three poisons, with the meanings of defiled and undefiled being apparent. The realization and entry of four fruits exists only in entering quiescence; the three-eon progression focuses exclusively on the five divisions. The banners of heterodox wrong views shatter like dust, and the clouds of birth-death view-and-thought delusions clear like clouds. However, because the dharma-source is not yet exhausted, controversies are extremely numerous. The sectarian groups of twenty schools represent the appearance of this teaching.
Next, the Mahayana initial teaching: since this teaching has emerged from Hinayana and begun to enter Mahayana, though it slightly resembles the small teaching, it mostly discusses the profound meaning of direct advancement. Through three-eon cultivation, one approaches the great fruit of ultimate realization; through manifesting and realizing the two emptinesses, one rises high above the sentiments of the partial and small. The hundred dharmas are clear as a mirror, with decisive analysis being distinct. Therefore controversies cease and the dharma-garden becomes peaceful. The four wisdom mind-groups shine clearly as the moon of self-benefit; the three-body wondrous fruits are perfectly round as the light of elimination and realization. Through establishing the eight consciousnesses, dharma-characteristics are widely extended; through the two-truths dharma-gate, there are layers of profound depths. Through subduing and eliminating the two obstructions, various delusions melt like ice; through cultivating the six perfections, self and others advance together. The wondrous principle is remote
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and distant, truly not what the Hinayana can glimpse. The great meaning is profoundly mysterious, far transcending the provisional carts of sheep and deer. However, true suchness has no cognition, the path of dependent origination is not yet penetrated, phenomena and principle do not merge, and the gate of mutual interpenetration is not yet opened. Therefore the five natures divide capacities, in transcending the world there is attainment and non-attainment, among the two vehicles there are differences, regarding Buddha-fruit there is approaching and non-approaching established. This is the separation of those with and without [Buddha-]nature, the differences between determined and undetermined natures. Therefore in this teaching, those without nature do not transcend birth-and-death, and those of determined nature have absolutely no turning of mind—this is precisely this teaching's meaning. Though it transcends the factions of Mahāsāṅghika and Sthavira, it has not yet reached the discussion where all follow conditions and achieve [Buddhahood]. The name "initial teaching" truly derives from this.
Next, the final teaching: in this teaching all characteristics interpenetrate and merge, entering the samādhi-gate of non-duality. True suchness follows conditions, flourishing the dharma-garden of all phenomena. Therefore the Tathāgatagarbha ocean pervades the eight consciousnesses like ice and water, those with and without nature all proclaim achievement like empty space. Other-dependent naturelessness is precisely perfect accomplishment. Sentient beings' afflictions are precisely nirvāṇa. The first-meaning emptiness encompasses true and false in vastness; arising, abiding, change, and cessation transcend samādhi in absolute transcendence. This is precisely the profound meaning of Mahayana, which is exhausted within this. The establishment of dharma-meanings already reaches completion in this teaching. However, it does not yet discuss the non-obstruction between phenomena and phenomena, does not yet clarify the completeness of principal and auxiliary [dharmas]. Also, the gate of complete extinction is not yet terminated, and the characteristics of ascending progression establish stages. Therefore it is still called gradual teaching.
Next, the sudden teaching: in this teaching, when one thought does not arise, this is called Buddha. All differences in dharma-characteristics are completely annihilated, and the wondrous principle of true nature is directly manifested. Everything that exists is only false thinking. The entire dharma-realm is complete transcendence of words. The five dharmas and three self-natures are all empty and annihilated, the eight consciousnesses and two selflessnesses are both rejected and dismissed. All stages are completely extinguished, Buddha is also entirely transcended. However, one does not yet know that all the luxuriant phenomena are all Vairocana's fruition-virtues, and that all the vast characteristics are the Buddha-ocean.