一　南都叡山戒壇勝劣事一巻 - 翻刻

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翻刻

【一頁】【上段】《題：南都叡山戒勝劣事》《題：法相天台兩宗勝劣》南都叡山戒勝劣事《割書：[考]唐招提寺本有竺｜置上人御草六字》夫尋＿二戒根源＿一。凡於＿二菩薩所修六波羅蜜＿一。戒波羅蜜中有＿二三種不同＿一。一者《割書：[考]者下一｜本有攝字》律儀戒。謂正遠＿二-離所應離法＿一。二者攝善法戒。謂正修＿二-證應修證法＿一。三者饒益有情戒。謂正利＿二-樂一切有情＿一。其中第一律儀者。聲聞菩薩大乘小乘共受戒也。此律義戒以《割書：[考]以字一本有｜句初此字之上》或名＿二具足戒＿一。或名＿二比丘戒＿一。故方成＿二大小比丘僧＿一。設《割書：[考]設｜恐故》雖＿二菩薩＿一。先受＿二比丘戒＿一。卽列＿二比丘衆＿一。其上可＿レ受＿二菩薩戒＿一也。若菩薩不＿レ受＿二比丘戒＿一者。是應非＿二比丘衆＿一哉。若菩薩受＿二比丘戒＿一。名爲＿二菩薩比丘衆＿一。若聲聞人受＿二比丘戒＿一。名爲＿二聲聞比丘衆＿一。凡以＿二出家戒＿一《割書：[考]戒｜恐形》名＿二僧寶＿一。《割書：[考]寶下一｜本有彼字》僧寶卽名＿二比丘僧＿一。設雖＿二菩薩＿一。不＿レ受＿二比丘戒＿一非＿二比丘僧＿一者。屬＿二在家人＿一難＿レ云＿二出家僧《返り点：一》哉。故云＿二菩薩僧＿一。云＿二聲聞僧＿一。云＿二凡夫僧＿一。是受＿二比丘戒＿一故。立＿二僧寶之名＿一也。而南都具足戒者。卽菩薩三品戒波【下段】羅蜜中律儀戒。是名＿二比丘戒＿一。叡山徒侶迷＿二戒品＿一不＿レ受＿二南都比丘戒＿一。旣以非＿二比丘僧＿一。可＿レ屬＿二在家人＿一也。爰以不空三藏年至＿二十三＿一雖＿レ受＿二菩薩戒＿一。後受＿二比丘戒＿一。鑑眞《割書：[考]眞下一｜本有和尚》《割書：二｜字》十八歲雖＿レ受＿二菩薩戒＿一。後二十一之時受＿二具足戒＿一。聖武天皇請＿二行基菩薩＿一雖＿レ受＿二菩薩戒＿一。後從＿二鑑眞＿一受＿二比丘戒＿一。若南都具足戒爲＿二聲聞小乘戒＿一者。不空三藏。鑑眞和尚。聖武天皇。豈捨＿二大乘＿一趣＿二小乘＿一哉。知南都具足戒者。非＿二一向小乘戒＿一云事。凡東大寺戒壇者。月氏震旦日域三箇國共許＿レ之法式也。聖武天皇以＿二天平勝寶六年五月六日於＿二東大寺＿一可＿レ立＿二戒壇＿一之由被＿レ下＿二倫言＿一之刻。大唐終南山道宣律師付法《割書：[考]付法一本作｜重受戒之四字》弟子滿洲融濟《割書：[考]滿洲融濟一本作｜王泉寺弘景五字》律師門資靑龍寺《割書：[考]靑龍一｜本作龍興》鑑眞和尚。幷中天竺曇無懺三藏弟子揚州白塔寺沙門法進。此二人和上《割書：[考]幷已下二十五｜字一本作及弟子》《割書：法進｜五字》奉＿二勅宣＿一也。而中納言藤原朝臣高房爲＿二行事勅使＿一。仍鑑眞法進二人和尚《割書：[考]尚一｜本作上》勅使相共依＿レ經任＿レ圖令＿レ建＿二-立東大寺戒壇院＿一。被＿レ寄＿二二十一《割書：[考]下一本｜有箇字》國＿一。天平勝寶六年甲午被＿二造始＿一。至＿二于同十《割書：[考]十一本｜作七》年＿一。速疾二箇年之内被＿レ造【二頁】【上段】蹕《割書：[考]一本｜無蹕字》畢。大唐終南山道宣《割書：[考]宣下一本｜有律師二字》移＿二天竺之戒壇＿一。鑑眞卽任＿二終南山之戒壇＿一立＿二南都戒壇院＿一畢。法進又同傳＿二印度之風儀＿一出＿二戒壇之圖＿一畢。非＿二和洲始戒壇＿一。月氏震旦之舊風也。於＿二東大寺具足戒＿一誰可＿レ生＿二疑網＿一乎。夫尋＿二大唐終南山之戒壇＿一者。道宣律師任＿二印度之風＿一欲＿レ建＿二戒壇＿一時。忽一人聖人自然化現。示＿二其戒壇之方法＿一。而道宣不＿レ信之處。沙彌來求＿二彼聖人＿一其時道宣律師問＿二沙彌＿一曰。聖人誰人哉。沙彌答曰。聖人是賓頭盧尊者也。云《割書：[考]一本｜無云字》此時道宣律師始生＿レ信。任＿二聖人告＿一堀＿レ地下至＿二水際＿一。四角各有＿二一竪石＿一。高六尺也。件石上有＿レ銘。此是迦葉佛時比丘戒之壇場。號＿二淸官（宮カ）寺戒壇＿一《割書：云云》。而今東大寺戒壇。偏寫＿二彼儀式＿一。實非＿レ同＿二唯釋迦一佛月氏之戒壇＿一。兼寫＿二久遠迦葉之法式＿一。夫南都戒壇者。依＿二唐土天竺之舊儀＿一。任＿二前佛後佛之遺跡＿一。壇登《割書：[考]壇登一｜本作登壇》受戒之法式。以＿二南都戒壇＿一可＿レ爲＿レ本也。今延曆寺戒壇者。出＿二最澄之新義＿一。不＿レ見＿二釋尊之正說＿一。於＿二五印《割書：[考]印下一｜本有度字》之中＿一者依＿二何《割書：[考]何下一｜本有所字》圖＿一哉。至＿二四主之間＿一者。寫＿二何國壇＿一哉。爰以昔弘仁聖朝御時。延曆【下段】寺最澄。叡山可＿レ建＿二戒壇＿一之由雖＿レ經＿二官奏＿一。諸寺僧侶不＿レ許故。天判更不＿レ成。最澄終不＿レ遂＿二素懷＿一歿畢。然後延曆寺別當國道朝臣伺＿二賢政漸隱之尅＿一。得＿二佛法衰微之比＿一。重歷＿二奏聞＿一蒙＿二勅許＿一《割書：[考]許下一｜本有之字》後傳敎《割書：[考]傳敎一｜本作義眞》爲＿レ立＿二叡山戒壇＿一。謁＿二南都戒壇第九和上常詮僧都＿一。乞＿二-請東大寺戒壇院四角土＿一。籠＿二叡岳戒壇＿一。令＿レ建＿二-立壇場＿一畢。其傳敎《割書：[考]傳敎一｜本作義眞》請文卽在＿二東大寺＿一。爰知以＿二南都＿一爲＿二本戒壇＿一。以＿二叡山＿一爲＿二末戒壇＿一云事。何況最澄者興福寺所司仁秀寺主之門弟。於＿二正▢▢《割書：一本作倉｜院受三字》具足戒＿一之後。住＿二大安寺＿一。其後登＿二叡山＿一。可＿レ立＿二戒壇＿一《割書：[考]一本注｜叡山》之由。經＿二官奏＿一之處也。次傳敎《割書：[考]傳敎一｜本作義眞》者。興福寺東金堂衆延修之童子童。又名＿二圓仁＿一卽《割書：[考]一本無又｜圓仁卽四字》糸牛丸也。又慈覺《割書：[考]此下一本注有｜又名圓仁四字》者於＿二東大寺戒壇院＿一受＿二比丘戒＿一。旣於＿二叡山戒壇＿一仰＿二傳戒之祖師＿一。最澄傳敎等《割書：[考]傳敎一｜本作義眞》皆以南都之門流也。爭可＿レ誹＿二-謗出家具足之大戒＿一哉。《割書：[考]哉一｜本作乎》凡以＿二菩薩十重禁戒四十八輕戒＿一爲＿二出家大僧戒＿一事。更無＿二聖敎之所說＿一。梵網瓔珞全無＿二其說＿一。善戒地持都無＿二彼文＿一。菩薩戒者。二界五趣出家在家通【「[考]」は四角囲み文字】【▢は、個数分の長さの矩形】

現代語訳

【一頁】【上段】《題：南都叡山戒勝劣事》《題：法相天台兩宗勝劣》南都叡山戒勝劣事そもそも戒の根源を尋ねてみると、一般に菩薩の修行する六波羅蜜のうち、戒波羅蜜の中には三種の異なるものがある。一つ目は律儀戒である。これは離れるべき法から正しく遠ざかることをいう。二つ目は攝善法戒である。これは修証すべき法を正しく修証することをいう。三つ目は饒益有情戒である。これは一切の有情を正しく利楽することをいう。このうち第一の律儀戒は、声聞菩薩・大乗小乗が共に受ける戒である。この律義戒を具足戒とも名づけ、比丘戒とも名づける。こうして大小の比丘僧が成立する。たとえ菩薩であっても、まず比丘戒を受けて、すなわち比丘衆に列なる。その上で菩薩戒を受けることができる。もし菩薩が比丘戒を受けなければ、比丘衆ではないということになる。菩薩が比丘戒を受けるならば、菩薩比丘衆と名づけられる。声聞人が比丘戒を受けるならば、声聞比丘衆と名づけられる。一般に出家戒をもって僧宝と名づける。僧宝すなわち比丘僧と名づける。たとえ菩薩であっても、比丘戒を受けずに比丘僧でなければ、在家人に属し、出家僧とは言い難い。ゆえに菩薩僧、声聞僧、凡夫僧と言うのは、比丘戒を受けるがゆえに、僧宝の名を立てるのである。そして南都の具足戒とは、すなわち菩薩三品戒波【下段】羅蜜中の律儀戒であり、これを比丘戒と名づける。叡山の徒侶は戒品に迷い、南都の比丘戒を受けない。すでに比丘僧ではないので、在家人に属すべきである。ここに不空三蔵は十三歳で菩薩戒を受けたが、後に比丘戒を受けた。鑑真は十八歳で菩薩戒を受けたが、後に二十一歳の時に具足戒を受けた。聖武天皇は行基菩薩に請うて菩薩戒を受けたが、後に鑑真から比丘戒を受けた。もし南都の具足戒が声聞小乗戒であるなら、不空三蔵・鑑真和尚・聖武天皇がどうして大乗を捨てて小乗に向かうだろうか。南都の具足戒は一向小乗戒ではないことが知られる。一般に東大寺戒壇は、インド・中国・日本の三ヶ国が共に許可した法式である。聖武天皇は天平勝宝六年五月六日に東大寺に戒壇を立てるべき旨の詔を下された時、大唐終南山道宣律師の付法弟子満洲融済律師の門弟青龍寺鑑真和尚、および中天竺曇無懺三蔵弟子揚州白塔寺沙門法進、この二人の和尚が勅宣を奉じた。中納言藤原朝臣高房が行事勅使となった。そこで鑑真・法進二人の和尚と勅使が相共に経に依り図に任せて東大寺戒壇院を建立させ、二十一国を寄進された。天平勝宝六年甲午に造営を開始し、同十年に至って、わずか二ヶ年の内に造営が【二頁】【上段】完成した。大唐終南山道宣は天竺の戒壇を移し、鑑真はすなわち終南山の戒壇に任せて南都戒壇院を立て終えた。法進もまた同様にインドの風儀を伝えて戒壇の図を出し終えた。日本で初めての戒壇ではなく、インド・中国の旧来の風である。東大寺の具足戒について誰が疑いを生じることができようか。そもそも大唐終南山の戒壇を尋ねてみると、道宣律師がインドの風に任せて戒壇を建てようとした時、たちまち一人の聖人が自然に化現して、その戒壇の方法を示した。道宣がこれを信じないところに、沙弥が来てその聖人を求めた。その時道宣律師が沙弥に問うて言った。聖人とは誰なのか。沙弥が答えて言った。聖人は賓頭盧尊者である。この時道宣律師は初めて信を生じ、聖人の告げに任せて地を掘り、水際に至った。四角にそれぞれ一つの竪石があり、高さは六尺であった。その石の上に銘があった。これは迦葉仏の時の比丘戒の壇場である。清官寺戒壇と号する。そして今の東大寺戒壇は、ひとえにその儀式を写したものである。実に釈迦一仏のインドの戒壇と同じではなく、久遠の迦葉の法式をも兼ね写している。そもそも南都戒壇は、中国・インドの旧儀に依り、前仏後仏の遺跡に任せた、壇に登って受戒する法式である。南都戒壇を本とすべきである。今の延暦寺戒壇は、最澄の新義から出て、釈尊の正説を見ない。五印度の中においては何の図に依るのか。四主の間においては何国の壇を写すのか。ここに昔弘仁聖朝の御時、延暦【下段】寺の最澄は、叡山に戒壇を建てるべき旨を官奏したが、諸寺の僧侶が許さなかったため、天皇の判断も成らなかった。最澄は終に素懐を遂げることなく没した。その後延暦寺別当国道朝臣が賢政が漸く隠れる時機を伺い、仏法衰微の時期を得て、重ねて奏聞を歴て勅許を蒙った後、伝教が叡山戒壇を立てるために、南都戒壇第九和上常詮僧都に謁し、東大寺戒壇院四角の土を乞い請い、叡岳戒壇に籠めて、壇場を建立させ終えた。その伝教の請文は東大寺にある。ここに南都を本戒壇とし、叡山を末戒壇とすることが知られる。ましてや最澄は興福寺所司仁秀寺主の門弟である。正倉院で具足戒を受けた後、大安寺に住した。その後叡山に登り、戒壇を立てるべき旨を官奏したところである。次に伝教は、興福寺東金堂衆延修の童子である。また圆仁と名づけ、すなわち糸牛丸である。また慈覚は東大寺戒壇院で比丘戒を受けた。すでに叡山戒壇において伝戒の祖師と仰がれる最澄・伝教等は、皆南都の門流である。どうして出家具足の大戒を誹謗することができようか。一般に菩薩十重禁戒四十八軽戒をもって出家大僧戒とすることは、更に聖教の所説がない。梵網・瓔珞には全くその説がない。善戒・地持には全くその文がない。菩薩戒は、欲界・色界の五趣、出家・在家に通

英語訳

【Page 1】【Upper Section】 Title: The Matter of the Superiority and Inferiority of Precepts at Nanto and Mount Hiei Title: The Superiority and Inferiority of the Hossō and Tendai Schools The Matter of the Superiority and Inferiority of Precepts at Nanto and Mount Hiei When we investigate the source of precepts, generally among the six perfections practiced by bodhisattvas, there are three different types within the perfection of precepts (śīla-pāramitā). First is the precept of restraint (saṃvara-śīla), which means properly distancing oneself from laws that should be abandoned. Second is the precept of embracing wholesome dharmas (kuśala-dharma-saṃgrāhaka-śīla), which means properly cultivating and realizing dharmas that should be cultivated and realized. Third is the precept of benefiting sentient beings (sattvārtha-kriyā-śīla), which means properly bringing benefit and happiness to all sentient beings. Among these, the first precept of restraint is the precept received jointly by śrāvakas and bodhisattvas, Mahāyāna and Hīnayāna. This precept of restraint is also called the complete precepts or the bhikṣu precepts. Thus the saṅgha of greater and lesser bhikṣus is established. Even if one is a bodhisattva, one first receives the bhikṣu precepts and joins the bhikṣu community. Then one can receive the bodhisattva precepts. If a bodhisattva does not receive the bhikṣu precepts, they would not be part of the bhikṣu community. If a bodhisattva receives the bhikṣu precepts, they are called the bodhisattva-bhikṣu community. If śrāvaka practitioners receive the bhikṣu precepts, they are called the śrāvaka-bhikṣu community. Generally, the renunciant precepts are called the Three Jewels' Saṅgha. The Saṅgha Jewel is called the bhikṣu-saṅgha. Even if one is a bodhisattva, if they do not receive bhikṣu precepts and are not bhikṣu-saṅgha, they belong to laypeople and can hardly be called renunciant monks. Therefore, we speak of bodhisattva monks, śrāvaka monks, and ordinary monks because they receive bhikṣu precepts and thus establish the name of the Saṅgha Jewel. The complete precepts of Nanto are precisely the precepts of restraint among the three levels of bodhisattva precepts-perfection. 【Lower Section】 These are called bhikṣu precepts. The followers of Mount Hiei are confused about the grades of precepts and do not receive the bhikṣu precepts of Nanto. Since they are not bhikṣu monks, they should be classified as laypeople. Here, Amoghavajra received bodhisattva precepts at age thirteen but later received bhikṣu precepts. Jianzhen received bodhisattva precepts at eighteen but later received complete precepts at twenty-one. Emperor Shōmu requested and received bodhisattva precepts from Bodhisattva Gyōki but later received bhikṣu precepts from Jianzhen. If Nanto's complete precepts were śrāvaka Hīnayāna precepts, why would Amoghavajra, Jianzhen, and Emperor Shōmu abandon Mahāyāna for Hīnayāna? It is known that Nanto's complete precepts are not exclusively Hīnayāna precepts. Generally, the ordination platform of Tōdai-ji follows the ceremonial forms approved jointly by India, China, and Japan. When Emperor Shōmu issued an edict on the sixth day of the fifth month of Tenpyō-Shōhō 6 to establish an ordination platform at Tōdai-ji, Master Jianzhen of Qinglongsi, a disciple of Master Manzhu Rongji, who was a dharma successor of Master Daoxuan of Zhongnanshan in Tang China, along with Monk Fajin of Baita Temple in Yangzhou, a disciple of Dharmakṣema of Central India, these two masters received the imperial edict. Middle Counselor Fujiwara no Takafusa served as the ceremonial imperial messenger. Thus Masters Jianzhen and Fajin, together with the imperial messenger, following the sūtras and diagrams, established the ordination hall of Tōdai-ji, with twenty-one provinces contributing support. Construction began in Tenpyō-Shōhō 6 (754 CE) and was completed by the tenth year, within just two years. 【Page 2】【Upper Section】 It was completed. Daoxuan of Zhongnanshan in Tang China transplanted the ordination platform of India, and Jianzhen, following the ordination platform of Zhongnanshan, established the ordination hall of Nanto. Fajin also transmitted the customs of India and produced diagrams of the ordination platform. This was not the first ordination platform in Japan, but followed the ancient customs of India and China. Who could harbor doubts about the complete precepts of Tōdai-ji? When we investigate the ordination platform of Zhongnanshan in Tang China, when Master Daoxuan wished to build an ordination platform following Indian customs, suddenly a sage appeared naturally and showed him the method of the ordination platform. When Daoxuan did not believe this, a novice came seeking that sage. At that time Master Daoxuan asked the novice: "Who is this sage?" The novice answered: "The sage is Venerable Pindola." At this time Master Daoxuan first developed faith and, following the sage's instruction, dug the earth down to the water level. At each of the four corners stood an upright stone, six feet high. On these stones were inscriptions. This was the ordination platform for bhikṣu precepts from the time of Kāśyapa Buddha, called the Qingguan Temple Ordination Platform. The current ordination platform of Tōdai-ji entirely copies these ceremonial forms. It is not merely the same as the ordination platform of India from Śākyamuni Buddha alone, but also copies the ceremonial forms of ancient Kāśyapa. The ordination platform of Nanto follows the ancient ceremonies of China and India, following the traces of past and future Buddhas, with the ceremonial form of ascending the platform to receive precepts. The ordination platform of Nanto should be taken as the foundation. The current ordination platform of Enryaku-ji emerges from Saichō's new interpretation and does not follow Śākyamuni's correct teaching. In the five regions of India, what diagram does it follow? Among the four continents, what country's platform does it copy? Thus in the past, during the reign of Emperor Saga in the Kōnin era, Enryaku-ji's 【Lower Section】 Saichō petitioned to establish an ordination platform on Mount Hiei, but because the monks of various temples did not permit it, the imperial decision was not made. Saichō died without achieving his aspiration. Later, Enryaku-ji Administrator Kokudō no Asomi waited for the opportunity when wise government was gradually declining and obtained a time when Buddhism was weakening, repeatedly petitioned and received imperial permission. After this, Denshō, in order to establish the Mount Hiei ordination platform, met with Jōsen, the ninth abbot of Nanto's ordination platform, and requested soil from the four corners of Tōdai-ji's ordination hall, enshrined it in the Mount Hiei ordination platform, and completed the establishment of the platform grounds. Denshō's petition letter remains at Tōdai-ji. Here it is known that Nanto is the main ordination platform and Mount Hiei is the branch ordination platform. Moreover, Saichō was a disciple of Temple Administrator Jinshū of Kōfuku-ji. After receiving complete precepts at the Shōsō-in, he resided at Daian-ji. Later he ascended Mount Hiei and petitioned to establish an ordination platform. Next, Denshō was a child disciple of Enshū of the Eastern Golden Hall community at Kōfuku-ji. He was also named Ennin, namely Itōmaru. Also, Jikaku received bhikṣu precepts at Tōdai-ji's ordination hall. The founders of precept transmission revered at Mount Hiei's ordination platform—Saichō, Denshō, and others—were all from Nanto lineages. How could they slander the great precepts of renunciant completion? Generally, using the bodhisattva's ten major prohibitive precepts and forty-eight minor precepts as the precepts for renunciant great monks has no basis in the sacred teachings. The Brahmajāla and Yingluo sūtras completely lack such explanations. The Śīla and Bodhisattvabhūmi texts completely lack such passages. Bodhisattva precepts are common to the desire and form realms, five destinies, renunciant and lay