一　八宗綱要二巻 - 翻刻

翻刻

【右頁】
【枠外右上】
八【但し算用数字】
【枠外右横上】
八宗綱要上
【枠外右横下】
二
【本文二段構成】
【上段】
經隨隱＿一。雖＿レ然遺餘不＿レ少。殘敎寔多。故正法千年。乃至末
法。隨＿レ時秉持。隨＿レ處流傳。五印諸國乃至日域。其餘諸國
不＿レ可＿二稱計＿一。各弘＿二聖典＿一。竝興＿二佛事＿一。今且述＿二 天竺。震旦。日
域三國弘傳之相＿一者。傳聞。如來滅後四百年間。小乘繁
昌。異計相興。大乘隱没。納在＿二龍宮＿一。就＿レ 中一百年間。純一
瀉瓶。
百餘年依。異計競起。
是以摩訶提婆。徒吐＿二 五事之妄言＿一。婆麤富羅。未＿レ捨＿二實我
之堅情＿一。正量。經量。諍＿二大義＿一而紛紜。西山。北山。起＿二異見＿一
而猥綸。
遂使＿下 四百年間二十部競＿二-起五印土中＿一乃至五百交諍＿上。
五百年時。外道競興。小乘稍隱。況大乘耶。爰馬鳴論師。
時將＿二 六百＿一。始弘＿二大乘＿一。起信論等是時則造。外道邪見卷＿レ
舌皆亡。小乘異部閉＿レ口咸伏。大乘深法再興＿二閻浮＿一。衆生
機感已趣＿二正路＿一。次者有＿二龍樹菩薩＿一。六百季歷七百初運。
紹＿二于馬鳴＿一獨＿二-歩五印＿一。所＿レ有外道無＿レ不＿二皆摧＿一。所＿レ有佛法
皆悉傳持。三本華嚴獨含＿二胸藏＿一。四辨文河妙控＿二江海＿一。廣
【下段】
造＿二論藏＿一而靑＿二於藍＿一。深窮＿二佛法＿一而寒＿二於氷＿一。凡斯二大論
師。竝是高位大士也。馬鳴則古之大光明佛。今則示＿二迹於
第八地＿一。龍樹則昔之妙雲相佛。今則寄＿二位於初歡喜＿一。倶本
佛也。竝垂迹也。智辨超＿レ倫。其事宜哉。爰大聖應現。化緣
已盡。息＿レ化歸＿レ本。衆生業緣。亦復雜起。邪見還深。
依＿レ之九百年時。無著菩薩。出＿二於世間＿一。利＿二-益衆生＿一。夜昇＿二都
率＿一。現稟＿二慈氏＿一。晝降＿二閻浮＿一。廣敎＿二衆生＿一。然衆生執深。尚不＿レ
從＿レ化。故卽請＿二慈尊自降設＿一レ法。慈尊請￣ニ應￣シテ降＿二 中天竺阿
瑜遮那講堂＿一。說＿二 五部大論＿一。如＿二瑜伽論＿一。卷軸二百。八萬法
門。深談＿二奧義＿一。 一代敎文。莫＿レ不＿二皆判＿一。故名＿二廣釋諸經論＿一
矣。是時衆生。邪見悉伏。正路￣ニ同￣ク趣。進入妙麗。慈尊昇＿レ
天之後。無著繼化＿二閻浮＿一。此時代中。世親施＿レ化。始弘＿二小乘＿一。
廣制＿二 五百部論＿一。後學＿二大乘＿一。亦造＿二 五百部論＿一。故世擧號＿二千
部論師＿一。加之訶梨跋摩之成實論。衆賢論師之順正理。此
時製矣。如來滅後一千年間。大乘宗義。未＿レ分＿二異計＿一。千一
百年之後。大乘始起＿二異見＿一。故千一百年。護法。淸辨。諍＿二空
有於他之上＿一。千七百歳。戒賢。智光。論＿二相性於唇舌
【左頁】
【枠外左上】
九【但し算用数字】
【枠外左横上】
八宗綱要上
【枠外左横下】
三
【本文二段構成】
【上段】
《割書：考【但し□で囲んでいる】舌下一｜本有之字》間＿一。如＿三金剛與＿二金剛＿一。似＿三巨石與＿二巨石＿一。厥餘諸大論
師。龍智。提婆。靑目。羅睺羅。陳那。親勝。火辨。智月等。竝
是四依大士。衆生所歸。古今挺出。蘭菊諍＿レ美。諸宗各取
以爲＿二祖匠＿一。衆生互憑以爲＿二 上首＿一。如＿レ此論師。古來繼出。照＿二-
燭五印＿一。拔＿二-濟衆生＿一。是爲＿二 天竺弘通之相＿一也。至＿レ如＿二震旦
國＿一者。如來滅後一千年末。迦騰始來。竺蘭次至。始傳＿二 三
寶＿一漸弘＿二 五乘＿一。自＿レ爾已來。漢。魏。晉。宋。齊。梁。陳。隋。唐。宋。
此等朝中。三藏諸師。各傳＿二 佛敎＿一。互弘＿二聖法＿一。至＿レ如＿二翻經三
藏＿一。或從＿レ西至＿レ此。或從＿レ此往還。大小三藏。皆悉翻傳。顯密
二宗。互各弘通。是以羅什。玄奘之窮＿二翻經妙＿一也。果感＿二違
陀之天告＿一矣。覺賢。曇無之稱＿二傳譯美＿一也。遂得＿二海龍之神
護＿一矣。其餘高僧。祟＿二佛法＿一之者。或金陵。淨影￣ノ月。澄＿二于八
不顯實之水＿一。或南岳。天台￣ノ華。鮮＿二于一心三觀之薗＿一。慈恩。
淄洲￣ノ風。凉＿二于三草二木之梢【一点脱ヵ】。香象。淸凉￣ノ玉。明＿二于十玄
六相之臺＿一。加之。光。寶二師。窮＿二對法＿一而明明。礪。宣兩家。
瑩＿二戒律＿一而歷歷。況於＿二成實之大義＿一。惠。影。獨麗。眞言之密
敎。行。果。倶朗乎。自外諸徳。不＿レ可＿二稱計＿一。竝弘＿二大道＿一。互通＿二
【下段】
佛敎＿一。威徳巍巍。數感＿二 天給＿一。妙解蕩蕩。頻見＿二心佛＿一。如＿レ此高
僧。古今之間。多哉。大哉。豈言語之所＿レ及乎。此謂＿二震旦弘
傳之相＿一也。至＿レ如＿二日本國＿一者。人王第三十代。欽明天皇御
宇。第六年乙丑《割書：當＿二梁大｜同八年＿一》十一月。從＿二百濟國聖明王＿一。獻＿二金
銅釋迦像一軀。及幡蓋若干經論＿一。天皇歡喜。卽見祟＿レ之。
于＿レ時臣下雖＿レ不＿レ敬＿レ之。遂建＿二寺宇＿一。安＿二-置佛經＿一。其後漸漸
三寶興建。第三十一代。敏達天皇元年壬辰正月一日。聖
徳太子誕＿二-生和國＿一。更弘＿二佛法＿一。廣滿＿二 天下＿一。伽藍諸處。度人
無量。守屋逆臣。被＿二定慧弓箭＿一。高麗兩僧。得＿二弘通稱譽＿一。
降＿二-伏邪見＿一。詔＿二-隆三寶＿一。拔＿二-濟衆生＿一。施＿二-作佛事＿一。千古百來。何
處過＿レ之。偏是上宮太子善巧之力也。自＿レ爾已來。高僧頻
出。廣傳＿二佛法。【一点脱ヵ】大聖垂迹弘＿二 三寶＿一。慧觀僧正。傳＿二 三論深義。
玄肪僧正＿一。弘＿二法相大乘＿一。華嚴圓宗。道■【瑢ヵ】律師傳＿レ之。戒律。
天台。鑒眞和尚弘＿レ之。傳敎大師。重興＿二 天台＿一。弘法大師。盛
開＿二眞言＿一。倶舍。成實。各有＿二傳承＿一。此等諸徳。或從＿レ唐至＿レ此。
或此￣ヨリ往還。自餘諸師。弘傳甚多。竝前後翫＿二如＿レ 上法＿一。
或汲＿二玉泉之流＿一。或傳＿二慧日光＿一。或受＿二淸凉之滿月＿一。或爲＿二玉

現代語訳

【右頁】

経は隠没に随った。しかし遺余は少なくない。残教は実に多い。ゆえに正法千年、乃至末法まで、時に随って秉持し、処に随って流伝する。五印諸国乃至日域、その余の諸国も称計すべからず。各々聖典を弘め、並びに仏事を興す。今ひとまず天竺・震旦・日域三国の弘伝の相を述べれば、伝聞するところでは、如来滅後四百年間、小乗が繁昌し、異計相い興り、大乗は隠没して龍宮に納められた。その中で一百年間は、純一に瀉瓶であった。

百余年後、異計が競い起こった。

これによって摩訶提婆は徒らに五事の妄言を吐き、婆麤富羅は未だ実我の堅情を捨てず。正量部・経量部は大義を諍って紛紜とし、西山・北山は異見を起こして猥綸とした。

ついに四百年間、二十部が五印土中に競い起こり、乃至五百まで交諍した。

五百年の時、外道が競い興り、小乗はやや隠れ、況んや大乗をや。ここに馬鳴論師、時まさに六百に将らんとして、始めて大乗を弘めた。起信論等はこの時に造られた。外道邪見は舌を巻いて皆亡び、小乗異部は口を閉じて咸く伏した。大乗深法は再び閻浮に興り、衆生の機感はすでに正路に趣いた。次に龍樹菩薩有り。六百季歴七百初運、馬鳴を紹いで独歩五印す。有る所の外道で皆摧かれないものは無く、有る所の仏法は皆悉く伝持した。三本華厳は独り胸蔵に含み、四弁の文河は妙に江海を控えた。広く

【下段】

論蔵を造って藍よりも青く、深く仏法を窮めて氷よりも寒し。凡そこの二大論師は、並びにこれ高位の大士である。馬鳴は則ち古の大光明仏、今は則ち第八地に迹を示す。龍樹は則ち昔の妙雲相仏、今は則ち初歓喜に位を寄す。倶に本仏である。並びに垂迹である。智弁倫を超ゆ。その事宜なるかな。ここに大聖応現し、化縁すでに尽き、化を息めて本に帰す。衆生の業縁もまた復た雑起し、邪見還って深し。

これによって九百年の時、無著菩薩、世間に出でて衆生を利益す。夜は都率に昇って慈氏に現稟し、昼は閻浮に降って広く衆生を教化す。然れども衆生の執は深く、尚お化に従わず。故に即ち慈尊に請うて自ら降りて法を設けしめた。慈尊請に応じて中天竺阿瑜遮那講堂に降り、五部大論を説いた。瑜伽論の如き、巻軸二百、八万法門、深く奥義を談ず。一代教文で皆判ぜられないものは莫し。故に広釈諸経論と名づく。この時衆生、邪見悉く伏し、正路に同じく趣き、進んで妙麗に入る。慈尊天に昇った後、無著が閻浮を継化す。この時代中、世親が化を施し、始めは小乗を弘め、広く五百部論を制した。後に大乗を学び、また五百部論を造った。故に世は千部論師と号を挙ぐ。加えて訶梨跋摩の成実論、衆賢論師の順正理、この時に製せられた。如来滅後一千年間、大乗宗義は未だ異計に分かれず。千一百年の後、大乗始めて異見を起こす。故に千一百年、護法・清弁、空有を他の上に諍う。千七百歳、戒賢・智光、相性を唇舌

【左頁】

間に論ず。金剛と金剛の如く、巨石と巨石に似たり。その余の諸大論師、龍智・提婆・青目・羅睺羅・陳那・親勝・火弁・智月等、並びにこれ四依の大士、衆生の帰する所である。古今挺出し、蘭菊美を諍う。諸宗各々取って祖匠と為し、衆生互いに憑んで上首と為す。かくの如き論師、古来継出し、五印を照燭し、衆生を抜済す。これを天竺弘通の相と為すなり。震旦国に至っては、如来滅後一千年末、迦騰始めて来たり、竺蘭次いで至る。始めて三宝を伝え、漸く五乗を弘む。爾来、漢・魏・晋・宋・斉・梁・陳・隋・唐・宋、これら朝中の三蔵諸師、各々仏教を伝え、互いに聖法を弘む。翻経三蔵に至っては、或いは西より此に至り、或いは此より往還す。大小三蔵、皆悉く翻伝し、顕密二宗、互いに各々弘通す。これによって羅什・玄奘の翻経妙を窮むるや、果たして違陀の天告を感ずるなり。覚賢・曇無の伝訳美を称するや、遂に海龍の神護を得るなり。その余の高僧で仏法を崇ぶ者、或いは金陵・浄影の月、八不顕実の水に澄み、或いは南岳・天台の華、一心三観の薗に鮮やかなり。慈恩・淄洲の風、三草二木の梢に涼しく、香象・清涼の玉、十玄六相の台に明らかなり。加えて光・宝二師、対法を窮めて明明たり。礪・宣両家、戒律を瑩かして歴歴たり。況んや成実の大義において、慧・影、独り麗しく、真言の密教において、行・果、倶に朗らかなり。自外の諸徳、称計すべからず。並びに大道を弘め、互いに

【下段】

仏教を通ず。威徳巍巍として、数々天給を感じ、妙解蕩蕩として、頻りに心仏を見る。かくの如き高僧、古今の間、多いかな、大なるかな。豈に言語の及ぶ所ならんや。これを震旦弘伝の相と謂うなり。日本国に至っては、人王第三十代、欽明天皇御宇第六年乙丑（梁の大同八年に当たる）十一月、百済国聖明王より、金銅釈迦像一躯及び幡蓋若干経論を献ず。天皇歓喜し、即ち之を崇め見た。この時臣下は之を敬わずといえども、遂に寺宇を建て、仏経を安置した。その後漸漸三宝興建す。第三十一代、敏達天皇元年壬辰正月一日、聖徳太子和国に誕生し、更に仏法を弘め、広く天下に満つ。伽藍諸処、度人無量なり。守屋逆臣、定慧の弓箭を被り、高麗両僧、弘通の称誉を得たり。邪見を降伏し、三宝を詔隆し、衆生を抜済し、仏事を施作す。千古百来、何処かこれに過ぎん。偏にこれ上宮太子の善巧の力なり。爾来、高僧頻出し、広く仏法を伝う。大聖垂迹して三宝を弘む。慧観僧正、三論深義を伝え、玄昉僧正、法相大乗を弘む。華厳円宗、道瑢律師これを伝う。戒律・天台、鑑真和尚これを弘む。伝教大師、天台を重興し、弘法大師、真言を盛開す。倶舎・成実、各々伝承有り。これら諸徳、或いは唐より此に至り、或いは此より往還す。自余の諸師、弘伝甚だ多し。並びに前後上の如き法を翫び、或いは玉泉の流を汲み、或いは慧日の光を伝え、或いは清涼の満月を受け、或いは玉

英語訳

【Right Page】

The sutras followed [the path of] disappearance. However, what remains is not small; the remaining teachings are indeed many. Therefore, from the thousand years of the True Dharma through the Final Dharma period, [the teachings] are maintained according to time and transmitted according to place. In the various countries of the five regions of India up to Japan, and countless other nations, each propagates the sacred texts and promotes Buddhist activities. Now, to briefly describe the manner of propagation in the three countries of India, China, and Japan: according to tradition, during the four hundred years after the Tathagata's extinction, Hinayana flourished, various heterodox views arose competitively, and Mahayana was hidden away in the Dragon Palace. Within this period, for one hundred years there was pure transmission from vessel to vessel.

After more than a hundred years, heterodox views arose competitively.

Thus Mahadeva vainly uttered the false words of the Five Points, and Vatsiputriya had not yet abandoned their firm attachment to the substantial self. The Sammatiya and Sautrantika schools disputed over great principles in confusion, while the Western and Northern Mountains raised different views in disorder.

This caused the twenty schools to arise competitively in the land of the five regions of India during the four hundred years, with disputes continuing up to five hundred years.

At five hundred years, heterodox schools arose competitively, Hinayana was somewhat hidden, how much more so Mahayana. At this time Aśvaghoṣa, approaching six hundred years, first propagated Mahayana. The Awakening of Faith and other treatises were composed at this time. The heterodox wrong views all perished with tongues curled, and the different Hinayana schools all submitted with mouths closed. The profound Dharma of Mahayana arose again in Jambudvipa, and the spiritual capacities of sentient beings already tended toward the correct path. Next came Nagarjuna Bodhisattva. From the end of six hundred to the beginning of seven hundred years, he succeeded Aśvaghoṣa and walked alone through the five regions of India. There were no heterodox schools that were not completely crushed, and all Buddhist teachings were transmitted and maintained. He alone contained the three versions of the Avatamsaka in his heart, and skillfully controlled the four eloquences like rivers and seas. He extensively

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composed treatises that surpassed their sources like indigo surpassing blue, and deeply fathomed the Buddha Dharma more penetrating than ice. These two great treatise masters were both great beings of high spiritual rank. Aśvaghoṣa was the ancient Buddha Mahāprabha, now manifesting traces at the eighth bhumi. Nagarjuna was formerly Buddha Megharūpa, now dwelling at the first ground of Joy. Both were original Buddhas, both manifesting traces. Their wisdom and eloquence transcended their peers—how fitting this was! Here the great sage manifested in response, his transformative conditions were exhausted, he ceased transformation and returned to the original. The karmic conditions of sentient beings also arose in confusion again, and wrong views became deep once more.

Based on this, at nine hundred years, Asanga Bodhisattva appeared in the world to benefit sentient beings. At night he ascended to Tuṣita and received teachings from Maitreya; during the day he descended to Jambudvipa and extensively taught sentient beings. However, sentient beings' attachments were deep and they still would not follow the transformation. Therefore he immediately requested that the compassionate honored one descend and establish the Dharma himself. The compassionate honored one responded to the request and descended to the Ayodhya lecture hall in central India, expounding the five great treatises. Works like the Yogācāra-bhūmi-śāstra, with two hundred fascicles and eighty-four thousand Dharma gates, deeply discuss the profound meanings. There were no teachings from the Tathagata's lifetime that were not all evaluated. Therefore it is called the "Extensive Commentary on All Sutras and Treatises." At this time sentient beings' wrong views were all subdued, they all proceeded on the correct path together, advancing into wonderful beauty. After the compassionate honored one ascended to heaven, Asanga continued the transformation of Jambudvipa. During this period, Vasubandhu extended transformation, first propagating Hinayana and extensively composing five hundred treatises. Later he studied Mahayana and also composed five hundred treatises. Therefore the world gave him the epithet "Master of a Thousand Treatises." Additionally, Harivarman's Satyasiddhi-śāstra and Saṅghabhadra's Abhidharma-nyāyānusāra were composed at this time. During the thousand years after the Tathagata's extinction, Mahayana doctrines had not yet divided into different views. After 1,100 years, Mahayana began to give rise to different views. Therefore at 1,100 years, Dharmapāla and Bhāviveka debated emptiness and existence; at 1,700 years, Śīlabhadra and Jñānaprabha discussed characteristics and nature with their tongues

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and lips. Like vajra against vajra, resembling huge stone against huge stone. The remaining great treatise masters—Nāgabodhi, Āryadeva, Nīlanetra, Rāhulabhadra, Dignāga, Bandhuśrī, Agnivarna, Jñānacandra and others—were all great beings whom sentient beings could rely upon. Outstanding through ancient and modern times, like orchids and chrysanthemums competing in beauty. The various schools each adopted them as founding masters; sentient beings mutually relied on them as leaders. Such treatise masters appeared continuously from ancient times, illuminating the five regions of India and saving sentient beings. This constitutes the manner of propagation in India. As for China, at the end of the thousand years after the Tathagata's extinction, Kāśyapa Mātaṅga first arrived, and Zhu Falan came next. They began transmitting the Three Jewels and gradually propagated the five vehicles. Since then, during the Han, Wei, Jin, Song, Qi, Liang, Chen, Sui, Tang, and Song dynasties, the tripiṭaka masters of these courts each transmitted Buddhist teaching and mutually propagated the sacred Dharma. As for the translation tripiṭaka masters, some came from the west to here, others went back and forth from here. The Mahayana and Hinayana tripiṭakas were all completely translated and transmitted, and the exoteric and esoteric schools mutually propagated each other. Thus when Kumārajīva and Xuanzang perfected the art of translation, they indeed received divine announcements from the devas. When Buddhabhadra and Dharmarakṣa were praised for their beautiful transmission and translation, they accordingly received divine protection from sea dragons. Among other eminent monks who revered the Buddha Dharma: the moons of Jinling (Jiaxiang) and Jingying (Huiyuan) were clear in the waters of the eight negations and manifest reality; the flowers of Nanyue (Huisi) and Tiantai (Zhiyi) were fresh in the garden of one mind and three contemplations. The wind of Cien (Kuiji) and Zizhou (Huizhao) was cool on the branches of the three plants and two trees; the jewels of Xiangxiang (Fazang) and Qingliang (Chengguan) were bright on the platform of ten mysteries and six characteristics. Additionally, masters Guang and Bao thoroughly illuminated abhidharma clearly; the Li and Xuan schools polished the precepts and vinaya distinctly. How much more so regarding the great meaning of Satyasiddhi—Hui(yuan) and (Hui)ying were uniquely beautiful; regarding the esoteric teaching of Mantra—Xing(huai) and Guo(an) were both brilliant. The countless other virtuous ones all propagated the great Way and mutually transmitted

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Buddhist teaching. Their awesome virtue was towering, frequently receiving heavenly support; their wonderful understanding was vast, often seeing the Buddha in their minds. Such eminent monks, throughout ancient and modern times—how many! How great! How could words possibly suffice to describe them! This is what we call the manner of propagation in China. As for Japan, during the reign of the thirtieth sovereign Emperor Kinmei, in the sixth year, the cyclical year yitsu-ushi (corresponding to the eighth year of Datong of the Liang), in the eleventh month, King Seimei of Baekje presented a bronze statue of Śākyamuni, along with banners, canopies, and various sutras and treatises. The emperor was delighted and immediately revered them. Although the court ministers did not respect them at the time, temple buildings were eventually constructed and Buddhist sutras were installed. Thereafter the Three Jewels were gradually established. In the thirty-first generation, on New Year's Day of the first year of Emperor Bidatsu, Prince Shōtoku was born in Japan and further propagated the Buddha Dharma, spreading it widely throughout the realm. Temple halls were built everywhere, and countless people were ordained. The rebellious minister Moriya was struck down by the bow and arrows of meditative wisdom, while the two Korean monks gained praise for propagation. [The prince] subdued wrong views, issued edicts exalting the Three Jewels, saved sentient beings, and performed Buddhist works. Throughout the thousands of years past, where could this be surpassed? This was entirely due to the skillful power of Prince Shōtoku of the Upper Palace. Since then, eminent monks appeared frequently, widely transmitting the Buddha Dharma. Great sages manifested traces and propagated the Three Jewels. Archbishop Egwan transmitted the profound meaning of the Three Treatises, and Archbishop Genbō propagated Yogācāra Mahayana. The complete Avatamsaka school was transmitted by Vinaya Master Dōsen. The precepts and Tiantai were propagated by Master Jianzhen. The Great Master Dengyō (Saichō) revived Tiantai, and the Great Master Kōbō (Kūkai) flourished in opening Shingon. Abhidharmakosha and Satyasiddhi each had their transmissions. Among these various worthy ones, some came from Tang China to here, others went back and forth from here. The many other masters had very extensive propagation and transmission. All, before and after, played with Dharmas as mentioned above: some drew from the streams of jade springs, some transmitted the light of the sun of wisdom, some received the full moon of Qingliang, some became jade