翻刻
【右頁】
【枠外右上】
十【但し算用数字】
【枠外右横上】
八宗綱要上
【枠外右横下】
四
【本文二段構成】
【上段】
華之門葉＿一。或彳＿二南山貞松之下＿一。或遊＿二西湖靈芝之薗＿一。或
靑龍深窮＿二海底＿一。或大雲遍覆＿二 四面＿一。大小兩乘。性相二宗。
敎觀二門。顯密二敎。各各傳通不＿レ可＿二稱計＿一。七大諸寺。竝＿レ
肩鑽仰。南北二京。諍＿レ美依學。互是龍象之徒衆。倶爲＿二 人
天大師＿一。厥餘邊方。亦隨弘通。自＿レ古至＿レ今繼＿レ踵不＿レ絶。末
法味薄￣クモ敎海本深。欲＿レ釣＿二其奧＿一不＿レ能＿レ及。大哉不＿レ可＿二得
而稱＿一者也。此謂＿二日域弘傳之相＿一也。 問。三國弘傳之相。
略知旣爾。然今日所域傳佛法。總有＿二幾許＿一。請重明＿レ之。
答。日域敎。自＿レ昔所＿レ翫。本只八宗。至＿レ今不＿レ改。其之中間。
非＿レ無＿二異宗＿一。雖＿レ然古今其許所＿レ翫。其啻八宗而巳。 問。其
八宗者云何。 答。言＿二 八宗＿一者。一倶舍宗。二成實宗。三律
宗。四法相宗。五三論宗。六天台宗。七華嚴宗。八眞言宗
也。 問。此八宗中。幾是小乘。《割書：考【但し□で囲んでいる】乘下一｜本有幾字》是大乘乎。 答。倶
舍。成實及律。此三宗皆是小乘也。法相。三論。天台。華嚴
及以眞言。此之五宗。竝是大乘也。
問。此之八宗所談義理。各可＿レ得＿レ聞乎。 答。諸宗義趣。深
奧難＿レ知。一宗尚嗜＿二未聞＿一。況於＿二 八箇宗＿一乎。故唯列＿二名目＿一。
【下段】
粗述＿二 一義＿一耳。
俱舍宗
問。何故名＿二俱舍宗＿一乎。 答。俱舍者。是本論名。具言之
卽論題云＿二阿毗達磨俱舍論＿一。論之一字是漢語。餘之六字
竝梵語。阿毗此云＿レ對。達磨此云＿レ法。俱舍此云＿レ藏。謂對
法藏論也。謂無漏慧名＿レ之爲＿レ對。
對有＿二 二義＿一。 一者對＿二-向涅槃＿一故。二者對＿二-觀四諦＿一故。法有＿二
二義＿一。 一勝義法。 謂是涅槃也。二法相法。通＿二 四聖諦＿一。謂無
漏慧。對＿二-向對＿三-觀涅槃四諦＿一故。藏有＿二 二義＿一。 一者包含。二
者所依。包含義者。此論包＿二-含發智論等諸勝義言＿一。故名
爲＿レ藏。對法之藏依主釋也。所依義者。此論依＿二彼發智論
等＿一而造故爾。全取＿二本論對法藏名＿一。有＿二對法藏＿一故。名＿二對
法藏＿一。是有財釋。論￣ニ具￣ナリ。題名其義如＿レ此。今此倶含以。
爲＿レ宗。故名＿二俱舍宗＿一也。 問。此論如來滅後。經＿二幾許年＿一
誰人造乎。 答。此論如來滅後九百年時。世親菩薩之所
造也。二十部中。是薩婆多部也。源出＿二婆沙＿一。勢挿＿二諸敎＿一。
婆沙是本＿二發智。六足＿一。如來滅後。四百年初。健駄羅國有＿二
【左頁】
【枠外左上】
十一【但し算用数字】
【枠外左横上】
八宗綱要上
【枠外左横下】
五
【本文二段構成】
【上段】
國王＿一。名＿二迦膩色迦＿一。其王敬＿二-信尊＿三-重佛經＿一。有日請＿レ僧入＿レ
宮供養。王因問＿レ道。僧說不＿レ同。王甚怪焉。問＿二脇尊者＿一曰。
佛敎同＿レ源。理無＿二異趣＿一。諸德宣唱奚有＿レ異乎。尊者答曰。
何說皆正。隨＿レ修得＿レ果也。佛旣懸記。如＿レ折＿二金杖＿一。王聞＿二此
語＿一。因爲＿レ問曰。諸部立範。孰最善乎。我欲＿二修行＿一。願尊者
說。尊者答曰。諸部之中。莫＿レ越＿二有宗＿一。王欲＿二修行＿一。宜＿レ
遵＿レ此矣。王卽歡喜。令＿レ結＿二此部三藏法門＿一。有德諸僧。四
方雲集。凡聖極多。不＿レ可＿二煩惱＿一。遂簡＿二凡僧＿一。唯留＿二聖僧＿一。聖
僧尚繁。簡＿二-去有學＿一。唯留＿二無學＿一。無學復多。不＿レ可＿二繼集＿一。於＿二
無學内＿一。定閑滿＿二 六通＿一。智圓＿二 四辯＿一。内闌＿二 三藏＿一。外逹＿二 五明＿一。
爾堪＿二結集＿一。所＿レ留德聖唯有＿二 四百九十九人＿一。遂以＿二世友尊
者＿一。足成＿二 五百人＿一矣。卽以＿二世友尊者＿一。推爲＿二 上座＿一。於＿レ是五
百聖衆。初集＿二 十萬頌＿一。釋＿二咀怛覽藏＿一。次造＿二 十萬頌＿一。釋＿二毗
奈耶藏＿一。後造＿二 十萬頌＿一。釋＿二阿毗達磨藏＿一。卽大毘婆沙是也。
五百羅漢。旣結集已。刻＿レ石立＿レ誓。唯聽＿二自國＿一。不＿レ許＿二外國＿一。
方勅＿二夜叉神＿一。守＿二-護城門＿一。不＿レ令＿二散出＿一。然世親尊者。舊習＿二
有宗＿一。後學＿二經部＿一。將爲＿レ當＿レ理。於＿二有宗義＿一。懐＿二取捨心＿一。欲＿レ
【下段】
定＿二是非＿一。濳＿レ名重往。時經＿二 四歳＿一。屢以＿二自宗＿一。頻破＿二他部＿一。
悟入尊者。被＿レ詰莫＿レ通。尊者入＿レ定。知＿二是世親＿一。私告＿レ之曰。
此部衆中。未離欲者。知＿二長老破＿一。必相＿二-致害＿一。長老可＿三速歸＿二-
還本國＿一。于＿レ時世親。至＿二本國＿一已。講＿二毘婆沙＿一。若一日講￣スレバ
便造＿二 一偈＿一。攝＿二 一日中所講之義＿一。刻＿二赤銅葉＿一。書＿二-冩此偈＿一。
如＿レ此次第成＿二 六百頌＿一。攝＿二大毘婆沙＿一。其義周盡。標＿二頌￣ヲ香
象＿一。撃＿レ鼓宣令。誰能破者￣アラハ。吾當＿レ謝＿レ之。竟無＿三 一人破＿二
斯偈頌＿一。使＿三 人賚往＿二迦濕彌羅國＿一。時彼國王及諸僧衆。聞
皆歡喜。謂弘＿二己宗＿一。悟入知＿レ非。告＿二怪￣ヲ諸人＿一。遂請造￣ラシム＿レ
釋。世親論主。卽應＿二王請＿一。爲釋＿二本文＿一。凡八千頌。後見＿二彼
釋＿一。果如＿二悟入羅漢所＿一＿レ言。于時。悟入尊者弟子。衆賢論
師。造＿レ論破＿二倶舍＿一。名＿二倶舍雹論＿一。令＿二世親見＿一。世親卽讚。改＿レ
名卽爲＿二順正理論＿一。彼衆賢論師。亦造＿二顯宗論＿一。譯成＿二 四十
卷＿一。順正理。譯成＿二 八十卷＿一。故知。此倶舍論。源出＿二婆沙論＿一。問
此論興起。旣九百時。其傳＿二東夏＿一。是何時耶。 答。此論
翻時。卽有＿二 二代＿一。初陳朝眞諦三藏。譯成＿二 二十一卷＿一。卽
自作＿レ疏。有＿二 五十卷＿一。亡逸不＿レ傳。後唐朝玄奘三藏。永徽
現代語訳
【右頁】
華の門葉となり、或いは南山の貞松の下に佇み、或いは西湖の霊芝の園に遊び、或いは青龍が海底を深く窮め、或いは大雲が四面を遍く覆う。大小両乗、性相二宗、教観二門、顕密二教、各々伝通すること称計すべからず。七大諸寺、並んで肩を並べて鑽仰し、南北二京、美を諍って依学す。互いにこれ龍象の徒衆、倶に人天の大師たり。その余の辺方もまた随って弘通す。古より今に至るまで踵を継いで絶えず。末法にして味は薄いけれども、教海は本より深し。その奥を釣らんと欲するも及ぶ能わず。大なるかな、得て称すべからざる者なり。これを日域弘伝の相と謂うなり。
問う。三国弘伝の相、略して知ること既に爾り。然れども今日本国に伝わる仏法、総じて幾許か有るや。請う、重ねてこれを明かせ。
答う。日域の教、昔より翫ぶ所、本より只八宗のみ。今に至るも改めず。その中間、異宗無きに非ず。然れども古今その許り翫ぶ所、其れ啻に八宗のみ。
問う。その八宗とは云何。
答う。八宗とは、一に俱舎宗、二に成実宗、三に律宗、四に法相宗、五に三論宗、六に天台宗、七に華厳宗、八に真言宗なり。
問う。この八宗の中、幾つは小乗、幾つは大乗か。
答う。俱舎・成実及び律、この三宗は皆これ小乗なり。法相・三論・天台・華厳及び真言、この五宗は並びにこれ大乗なり。
問う。この八宗が談ずる所の義理、各々聞くことを得べきか。
答う。諸宗の義趣、深奥にして知り難し。一宗すら尚お未聞を嗜む、況んや八箇宗においてをや。故に唯だ名目を列ね、
【下段】
粗く一義を述ぶるのみ。
俱舎宗
問う。何故に俱舎宗と名づくるか。
答う。俱舎とは、これ本論の名なり。具に言えば即ち論題を阿毘達磨俱舎論と云う。論の一字はこれ漢語、余の六字は並びに梵語なり。阿毘はこれを対と云い、達磨はこれを法と云い、俱舎はこれを蔵と云う。謂わく対法蔵論なり。謂わく無漏慧をこれを名づけて対と為す。
対に二義あり。一つには涅槃に対向するが故に。二つには四諦を対観するが故に。法に二義あり。一つは勝義法、謂わくこれ涅槃なり。二つは法相法、四聖諦に通ず。謂わく無漏慧、涅槃・四諦に対向・対観するが故に。蔵に二義あり。一つには包含。二つには所依。包含の義とは、この論は発智論等の諸の勝義言を包含するが故に蔵と名づく。対法の蔵は依主釈なり。所依の義とは、この論は彼の発智論等に依って造るが故に爾り。全く本論の対法蔵の名を取る。対法蔵有るが故に、対法蔵と名づく。これ有財釈なり。論に具なり。題名その義かくの如し。今この俱舎を以って宗と為す。故に俱舎宗と名づくなり。
問う。この論は如来滅後、幾許の年を経て誰人が造るか。
答う。この論は如来滅後九百年の時、世親菩薩の造る所なり。二十部の中、これ薩婆多部なり。源は婆沙に出で、勢いは諸教に挿す。婆沙はこれ本を発智・六足とす。如来滅後四百年の初め、健駄羅国に
【左頁】
国王有り。迦膩色迦と名づく。その王は仏経を敬信尊重す。日毎に僧を請じて宮に入れて供養す。王、因って道を問う。僧の説同じからず。王甚だ怪しむ。脇尊者に問うて曰く、仏教は源を同じくし、理に異趣無し。諸徳の宣唱、奚ぞ異有らんや。尊者答えて曰く、何れの説も皆正し。修に随って果を得るなり。仏既に懸記す。金杖を折くが如し。王この語を聞き、因って問いを為して曰く、諸部の立範、孰れか最も善きや。我修行せんと欲す。願わくは尊者説け。尊者答えて曰く、諸部の中、有宗に越ゆる莫し。王修行せんと欲せば、宜しくこれに遵うべし。王即ち歓喜し、この部の三蔵法門を結せしむ。有徳の諸僧、四方より雲集す。凡聖極めて多く、煩悩すべからず。遂に凡僧を簡び、唯だ聖僧を留む。聖僧尚お繁し。有学を簡び去り、唯だ無学を留む。無学復た多く、継集すべからず。無学の内に於いて、定閑として六通に満ち、智は四弁に円く、内は三蔵に闌り、外は五明に逹す。爾して結集に堪う。留む所の徳聖、唯だ四百九十九人有るのみ。遂に世友尊者を以って、五百人を足成す。即ち世友尊者を以って、推して上座と為す。是に於いて五百聖衆、初めに十万頌を集め、咀怛覧蔵を釈し、次に十万頌を造り、毘奈耶蔵を釈し、後に十万頌を造り、阿毘達磨蔵を釈す。即ち大毘婆沙これなり。五百羅漢、既に結集し已って、石に刻み誓いを立つ。唯だ自国に聴し、外国を許さず。方に夜叉神に勅して、城門を守護せしめ、散出せしめず。然るに世親尊者、旧より有宗を習い、後に経部を学び、将に理に当ると為さん。有宗の義に於いて、取捨の心を懐き、
【下段】
是非を定めんと欲す。名を潜めて重ねて往く。時に四歳を経る。屢々自宗を以って、頻りに他部を破る。悟入尊者、詰られて通ずる莫し。尊者定に入りて、これ世親なるを知る。私かに之に告げて曰く、この部の衆中、未だ欲を離れざる者、長老の破を知らば、必ず相致害せん。長老速やかに本国に帰還すべし。時に世親、本国に至り已って、毘婆沙を講ず。若し一日講ずれば便ち一偈を造り、一日中に講ずる所の義を摂め、赤銅の葉に刻み、この偈を書写す。かくの如く次第して六百頌を成し、大毘婆沙を摂す。その義周く盡く。頌を香象に標し、鼓を撃ちて宣令す。誰か能く破る者あらば、吾当にこれを謝すべし。竟に一人としてこの偈頌を破る無し。人をして賫って迦湿弥羅国に往かしむ。時に彼の国王及び諸の僧衆、聞いて皆歓喜す。己が宗を弘むと謂う。悟入非なるを知り、諸人に告げて怪しむ。遂に釈を造らしめんと請う。世親論主、即ち王の請に応じて、本文の為に釈す。凡そ八千頌。後に彼の釈を見る。果たして悟入羅漢の言う所の如し。時に、悟入尊者の弟子、衆賢論師、論を造りて俱舎を破る。俱舎雹論と名づく。世親に見せしむ。世親即ち讚じ、名を改めて即ち順正理論と為す。彼の衆賢論師、また顕宗論を造る。訳して四十巻と成す。順正理は、訳して八十巻と成す。故に知る。この俱舎論、源は婆沙論に出づ。
問う。この論の興起、既に九百の時なり。その東夏に伝わるは、これ何の時か。
答う。この論の翻訳の時、即ち二代有り。初めは陳朝の真諦三蔵、訳して二十一巻と成す。即ち自ら疏を作る。五十巻有り。亡逸して伝わらず。後には唐朝の玄奘三蔵、永徽
英語訳
【Right Page】
[They became] disciples of the jeweled gates, or stood beneath the steadfast pines of Nanshan, or wandered in the gardens of sacred fungi by the West Lake, or like blue dragons deeply fathoming the ocean floor, or like great clouds universally covering the four directions. The two vehicles of Mahayana and Hinayana, the two schools of characteristics and nature, the two gates of teaching and contemplation, the two teachings of exoteric and esoteric—each transmission is beyond calculation. The seven great temples all stand shoulder to shoulder in reverence, while the southern and northern capitals compete in beauty through their scholarship. They are mutually assemblies of dragons and elephants, all serving as great teachers of humans and devas. The remaining distant regions also follow in propagation. From ancient times to the present, [the lineage] continues without interruption. Though in the Final Dharma age the flavor is thin, the ocean of teachings is fundamentally deep. Though one wishes to sound its depths, one cannot reach them. How great! Truly beyond description. This is what we call the manner of propagation in Japan.
Question: The manner of propagation in the three countries—I have briefly understood this. However, regarding the Buddhist teachings transmitted in Japan today, how many are there in total? Please clarify this again.
Answer: The teachings in Japan that have been studied since ancient times originally comprised only eight schools. This has not changed to this day. During the intervening period, it was not that there were no other schools. However, what has been studied in ancient and modern times amounts to only these eight schools.
Question: What are these eight schools?
Answer: The eight schools are: first, the Kusha school; second, the Jōjitsu school; third, the Ritsu school; fourth, the Hossō school; fifth, the Sanron school; sixth, the Tendai school; seventh, the Kegon school; eighth, the Shingon school.
Question: Among these eight schools, how many are Hinayana and how many are Mahayana?
Answer: Kusha, Jōjitsu, and Ritsu—these three schools are all Hinayana. Hossō, Sanron, Tendai, Kegon, and Shingon—these five schools are all Mahayana.
Question: Can one hear about the doctrinal principles discussed by each of these eight schools?
Answer: The doctrinal purport of the various schools is profound and difficult to know. Even one school still savors what has not been heard, how much more so eight schools? Therefore, I will only list the names and
【Lower Section】
roughly describe one principle each.
**Kusha School**
Question: Why is it called the Kusha school?
Answer: "Kusha" is the name of the fundamental treatise. Speaking fully, the treatise's title is called "Abhidharmakośa-śāstra." The character "treatise" (論) is Chinese; the remaining six characters are all Sanskrit. "Abhi" means "corresponding to"; "dharma" means "dharma"; "kośa" means "treasury." It means the "Treatise on the Treasury of Corresponding Dharma." The undefiled wisdom is called "corresponding."
"Corresponding" has two meanings: first, because it corresponds toward nirvana; second, because it corresponds in contemplation of the Four Noble Truths. "Dharma" has two meanings: first, supreme meaning dharma, which is nirvana; second, dharma-characteristic dharma, which encompasses the Four Noble Truths. The undefiled wisdom corresponds toward and contemplates nirvana and the Four Noble Truths. "Treasury" has two meanings: first, containment; second, basis. The meaning of containment is that this treatise contains the various supreme meaningful words of the Jñānaprasthāna and other treatises, therefore it is called "treasury." "Treasury of corresponding dharma" is a dependent-lord compound. The meaning of basis is that this treatise was composed based on the Jñānaprasthāna and other treatises. It completely adopts the name "Treasury of Corresponding Dharma" from the fundamental treatise. Because it possesses the treasury of corresponding dharma, it is called "Treasury of Corresponding Dharma." This is a possessive compound. The treatise is complete. The meaning of the title is thus. Now this Kusha is taken as the school [foundation], therefore it is called the Kusha school.
Question: After how many years following the Tathagata's extinction was this treatise composed, and by whom?
Answer: This treatise was composed nine hundred years after the Tathagata's extinction by Vasubandhu Bodhisattva. Among the twenty schools, this is the Sarvāstivāda school. Its source emerges from the Vibhāṣā, and its influence extends to various teachings. The Vibhāṣā takes as its foundation the Jñānaprasthāna and Six Treatises. At the beginning of four hundred years after the Tathagata's extinction, in Gandhāra there was
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a king named Kaniṣka. This king respectfully believed in and revered the Buddhist scriptures. Daily he invited monks into the palace for offerings. The king accordingly asked about the Way. The monks' explanations were not uniform. The king was greatly puzzled. He questioned the Venerable Pārśva, saying: "Buddhist teaching has the same source, and the principle has no different purports. Why do the virtuous ones' proclamations differ?" The venerable one answered: "Whatever teaching is all correct. Following cultivation, one attains results. The Buddha already made predictions—it is like breaking a golden staff." When the king heard these words, he accordingly asked: "Among the various schools' established standards, which is the best? I wish to practice—please, venerable one, explain." The venerable one answered: "Among the various schools, none surpasses the Existence school. If the king wishes to practice, it would be appropriate to follow this one." The king was immediately delighted and ordered the compilation of this school's Tripiṭaka teachings. Virtuous monks gathered like clouds from the four directions. Ordinary practitioners and saints were extremely numerous—it was troublesome. They accordingly selected from among the ordinary monks, keeping only the sage monks. The sage monks were still numerous. They eliminated those with learning [remaining], keeping only those without learning [arhats]. The arhats were again numerous and could not continue gathering. Among the arhats, [they selected those whose] meditation was refined and complete in the six supernatural powers, whose wisdom was perfect in the four eloquences, who internally mastered the Tripiṭaka and externally understood the five sciences. Only then were they qualified for compilation. The virtuous saints who remained numbered only 499 people. They accordingly used the Venerable Vasumitra to complete the 500 people. They immediately made Venerable Vasumitra the presiding elder. Thereupon the 500 sage assembly first collected 100,000 verses explaining the Sūtra-piṭaka, next composed 100,000 verses explaining the Vinaya-piṭaka, and later composed 100,000 verses explaining the Abhidharma-piṭaka. This is the Great Vibhāṣā. The 500 arhats, having completed the compilation, carved [the agreement] in stone and made an oath: only [people of] their own country were allowed to listen; foreign countries were not permitted. They then commanded yakṣa spirits to guard the city gates and not allow [the texts] to be scattered out. However, Venerable Vasubandhu had formerly studied the Existence school and later studied the Sūtrānta school, considering it to accord with principle. Regarding the doctrines of the Existence school, he harbored thoughts of acceptance and rejection, wishing to
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determine right and wrong. He concealed his name and went there again. Over the course of four years, he repeatedly used his own school [arguments] to frequently refute other schools. Venerable Saṃghabhadra, being questioned, could not respond. The venerable one entered meditation and knew this was Vasubandhu. He privately told him: "Among this assembly, those who have not yet left desire, if they know the elder's refutations, will certainly cause harm to you. Elder, you should quickly return to your home country." At that time Vasubandhu, having reached his home country, lectured on the Vibhāṣā. If he lectured for one day, he would then compose one verse, summarizing the meaning lectured in that one day. He carved red copper leaves and wrote this verse. In this sequential manner he completed 600 verses, summarizing the Great Vibhāṣā with its meaning completely exhausted. He posted the verses on elephants, struck drums and proclaimed: "Whoever can refute these, I shall apologize to them." In the end, not one person refuted these verses. He had someone carry them to Kaśmīra. At that time the king of that country and all the monk assembly, hearing this, were all delighted, thinking he was propagating their own school. Saṃghabhadra knew this was not so and told the people his suspicions. They accordingly requested that a commentary be composed. Master Vasubandhu immediately responded to the king's request and composed a commentary on the root text—altogether 8,000 verses. When they later saw that commentary, it was indeed as Arhat Saṃghabhadra had said. At that time, Saṃghabhadra, the disciple of Venerable Saṃghabhadra, composed a treatise refuting the Kośa, called "Kośa-hail Treatise." He showed it to Vasubandhu. Vasubandhu immediately praised it and changed the name to "Abhidharma-nyāyānusāra." That Master Saṃghabhadra also composed the "Abhidharma-saṃgīti-paryāya," translated into 40 fascicles. The Nyāyānusāra was translated into 80 fascicles. Therefore we know this Abhidharmakośa treatise has its source in the Vibhāṣā treatise.
Question: This treatise arose in the 900th year. When was it transmitted to Eastern China?
Answer: When this treatise was translated, there were two periods. Initially, Tripiṭaka Master Paramārtha of the Chen dynasty translated it into 21 fascicles. He immediately composed his own commentary of 50 fascicles. [This] was lost and not transmitted. Later, Tripiṭaka Master Xuanzang of the Tang dynasty, in Yonghui