翻刻
【右頁「唐招提寺釈迦念仏願文」の最終頁】
垂＿二哀愍＿一助＿二面々之所願＿一。兼者以＿二功德上分＿一奉＿レ添＿二春日
五所之威光＿一。忝令＿レ納＿二-受匪石之志＿一。幷當伽藍守護無
邊莊嚴海雲威德輪蓋龍王。飡＿二-受法味＿一。令＿レ成＿二-就善願＿一
矣。仍因叩＿二鳬鐘之三聲＿一。敬驚＿二鵝王之兩足＿一。功德不＿レ限。
法界普利矣。諷誦所請如＿レ右。敬白。
建長六年《割書：甲｜寅》九月十九日 一結弟子等敬白
【左頁】
【一頁】
【上段】
《題：律宗瓊鑑章卷第六《割書：[考]常樂院本云全部六十冊内｜唯存此一卷可惜》》
東大寺沙門 凝然述
第九所學典籍。問。律宗所依所宗所學本經律論。何等名
目。幷章疏等。有＿二幾許＿一耶。答。律宗所依所學法門卷軸非＿レ
一。部帙極多。通受戒相。總亘＿二 三聚＿一。別受戒相。廣明＿二律
儀＿一。採集含攝爲＿二律宗藏＿一。包＿二大小敎＿一。通＿二 三藏法＿一。菩薩戒宗
事深▢來。藏錄所＿レ載諸敎。大小二乘。各▢▢▢▢大乘
律藏。經法是多▢擧各部▢▢菩薩戒法之處。或是一
卷。或是一品。或通＿二多卷＿一。或唯一段。未＿三必始終全說＿二戒法＿一。
啻是一切說戒之處。以爲＿二所依＿一。取爲＿二所學＿一。謂梵網經二
卷。於＿二 下卷中＿一。從＿二偈頌＿一 下至＿二喜躍受持＿一。羅什三藏別▢
名爲＿二菩薩戒本＿一。此一卷中。正說＿二菩薩十重四十八輕戒＿一
也。本業瓔珞 ▢（菩？歟）戒之處大部。善戒經中戒品一卷重▢▢
善戒經。瑜伽菩薩地戒波羅蜜。次四分等戒法隨附。地持
論戒度之處。與＿二瑜伽＿一同本也。善生經中。六重二十八輕
之處。菩薩内戒經。方等經。說＿二 二十四戒幷二十五戒＿一之
【下段】
處。地持戒本。竝出＿二具本之中＿一。菩薩戒羯磨。亦出＿二具本之
中＿一。占察經中。受戒法處、如＿レ是諸經。皆說＿二菩薩大戒行相＿一。
以或總是三聚淨戒。或別是彼戒一分。有唯不共▢▢門。
此等竝取爲＿二菩薩戒所依所宗所學本經＿一。就＿レ 中地持。瑜
伽。是摩德勒伽藏。餘皆修多羅藏。占察經中。說＿二菩薩戒所
依所學＿一。擧＿二聲聞律藏菩薩摩德勒伽藏＿一。摩德勒伽。此 之（云カ）本
母＿一【二点無し】。卽是論藏。卽當＿二 地持。瑜伽等＿一也。智論中十種戒等。
攝大乘論戒學殊勝。地論離垢地。釋＿二 五品十善＿一。如＿レ是等
例。竝是本母。華嚴淨行品。梵行品。十藏品等。法華安樂
行品。𣵀槃中▢▢▢敎說＿二菩薩修行戒法方軌＿一。或是共
▢▢▢▢共門處非＿レ 二。竝是修多羅藏所說。瑜伽論中
採＿二-集綜＿三-繳諸敎所說法戒法門＿一。惣束蘊積爲＿二 三聚戒＿一。是
故諸敎散＿二-說戒＿一處處隨論。皆是所依所學。翫＿二-習瑜伽＿一。卽
成＿二此事＿一。諸藏錄中。多載＿二大乘律藏＿一。於＿レ 中取＿レ要。如＿二 上所＿レ
載。諸經等中＿一。餘非＿二精要＿一故不＿レ載＿レ之。其別受門律儀敎
文。全在＿二藏錄小乘律段＿一。彼亦通受律儀行相。瑜伽所＿レ指
竝皆是也。然今所＿レ明所學所依。諸律之中。是四分律。餘
【「[考]」は四角囲み文字】
【▢は、個数分の長さの矩形】
現代語訳
【右頁「唐招提寺釈迦念仏願文」の最終頁】
哀れみを垂れて、面々の願いを助けてください。また、この功徳の上分をもって春日五所の威光に奉り添え、畏れながら匪石の志を納受させてください。並びに当伽藍の守護である無辺荘厳海雲威徳輪蓋龍王が、法の味わいを受け、善願を成就させてください。よって鳧鐘の三声に因って叩き、敬って鵝王の両足を驚かせます。功徳は限りなく、法界を普く利益します。諷誦の請いは右の通りです。敬白。
建長六年（甲寅）九月十九日 一結の弟子等敬白
【左頁】
【一頁】
【上段】
《題：律宗瓊鑑章巻第六《注記：常楽院本によると全部六十冊の内、ただこの一巻のみ存在するのは惜しいことである》》
東大寺沙門 凝然述
第九 所学典籍について。問い：律宗が依拠し宗とし学ぶ本となる経・律・論は、どのような名目でしょうか。また章疏等は、どれほどありますか。
答え：律宗が依拠し学ぶ法門の巻軸は一つではありません。部帙は極めて多く、通受戒相は総じて三聚に亘り、別受戒相は広く律儀を明らかにします。これらを採集し含摂して律宗蔵となし、大小の教えを包み、三蔵の法に通じます。菩薩戒宗の事は深く、蔵録に載せられた諸教は、大小二乗それぞれ［欠字］大乗律蔵の経法は多く、［欠字］各部［欠字］菩薩戒法の処を挙げると、或いは一巻であり、或いは一品であり、或いは多巻に通じ、或いはただ一段です。必ずしも始終全てが戒法を説くわけではありませんが、ただ一切の戒を説く処を所依とし、所学として取ります。
梵網経二巻については、下巻中において、偈頌より下、喜躍受持に至るまで、羅什三蔵が別に菩薩戒本と名付けました。この一巻の中で、正しく菩薩の十重四十八軽戒を説いています。本業瓔珞［菩？］戒の処の大部、善戒経中の戒品一巻［欠字］善戒経、瑜伽菩薩地戒波羅蜜、次に四分等の戒法が随附し、地持論戒度の処は、瑜伽と同本です。善生経中の六重二十八軽の処、菩薩内戒経、方等経で二十四戒並びに二十五戒を説く
【下段】
処、地持戒本は、共に具本の中から出ています。菩薩戒羯磨も、また具本の中から出ています。占察経中の受戒法の処、このような諸経は、皆菩薩大戒の行相を説いています。或いは総じて三聚浄戒であり、或いは別にその戒の一分です。ただ不共［欠字］門のみがあります。これらは並んで菩薩戒の所依・所宗・所学の本経として取られます。その中で地持・瑜伽は摩得勒伽蔵であり、その他は皆修多羅蔵です。占察経中では、菩薩戒の所依所学を説き、声聞律蔵と菩薩摩得勒伽蔵を挙げています。摩得勒伽とは、これを本母と云い、即ちこれは論蔵で、即ち地持・瑜伽等に当たります。
智論中の十種戒等、摂大乗論の戒学殊勝、地論の離垢地で五品十善を釈すなど、このような例は、並んでこれは本母です。華厳の浄行品・梵行品・十蔵品等、法華の安楽行品、涅槃中［欠字］教えで菩薩修行戒法の方軌を説くのは、或いは共［欠字］不共門の処が二つではありません。並んでこれは修多羅蔵の所説です。
瑜伽論中では諸教所説の法戒法門を採集綜縄し、総じて束ねて蘊積して三聚戒としています。故に諸教の散説戒の処々に随って論じることは、皆所依所学です。瑜伽を翫習すれば、即ちこの事が成ります。諸蔵録中には、多く大乗律蔵を載せていますが、その中で要を取ると、上に載せた通りの諸経等中であり、その他は精要でないので載せません。その別受門律儀の教文は、全て蔵録小乗律段にあります。それもまた通受律儀の行相であり、瑜伽の指すところは並んで皆これです。しかし今明らかにする所学所依の諸律の中では、これは四分律です。その他
英語訳
【Right Page "Final Page of Tōshōdaiji Shakyamuni Nenbutsu Prayer"】
Please extend your compassion and assist each person's wishes. Also, with the merit from this offering, we respectfully add to the divine light of the five shrines of Kasuga, and humbly request that our unwavering resolve be accepted. May the guardian dragon king of this monastery, Muhen Shōgon Kaiun Itoku Ringai, partake of the dharma's flavor and fulfill our good wishes. Therefore, we strike in accordance with the three sounds of the wild duck bell, respectfully awakening the two feet of the goose king. Merit is unlimited, universally benefiting the dharma realm. Our chanted prayers are as stated above. Respectfully submitted.
Kenchō 6th year (Year of the Wood Tiger) 9th month, 19th day - Disciples of the One Assembly respectfully submit
【Left Page】
【Page One】
【Upper Section】
Title: Vinaya School Precious Mirror Chapter, Volume 6 [Note: According to the Jōrakuin text, of the complete sixty volumes, only this one volume remains, which is regrettable]
Written by Gyōnen, monk of Tōdaiji Temple
Ninth: On the Classical Texts Studied. Question: What are the names of the fundamental sutras, vinayas, and treatises that the Vinaya school relies upon, takes as doctrine, and studies? Also, how many commentaries and annotations exist?
Answer: The dharma texts that the Vinaya school relies upon and studies are not limited to single scrolls. The collections are extremely numerous. The general precept characteristics extend comprehensively across the three clusters, while the specific precept characteristics extensively clarify the disciplinary rules. These are collected and encompassed to form the Vinaya school collection, embracing both Mahayana and Hinayana teachings and connecting to the dharma of the three baskets.
The matter of the Bodhisattva precept school runs deep. The various teachings recorded in the catalogues include both Mahayana and Hinayana vehicles... [missing characters] The sutra teachings of the Mahayana vinaya collection are numerous... [missing characters] When citing the sections on Bodhisattva precept dharma from various schools, some are single volumes, some are single chapters, some span multiple volumes, and some are merely single sections. They do not necessarily expound the precept dharma completely from beginning to end, but simply take all places where precepts are expounded as their foundation and study material.
The Brahma Net Sutra in two volumes: In the lower volume, from the verses down to "joyfully accepting and upholding," Kumārajīva separately named this the "Bodhisattva Precept Text." Within this one volume, it correctly explains the ten grave and forty-eight light precepts of bodhisattvas. The major section on precepts in the Pusa yingluo [Bodhisattva?] sutra, one volume of precept sections in the Shanjiie jing... the Shanjiie jing, the precept pāramitā of the Yogācāra bodhisattva-bhūmi, followed by precept dharma of the Four-Part Vinaya and others, and the precept section of the Dilun - these share the same source as the Yogācāra texts. The six grave and twenty-eight light precepts in the Shanzisheng jing, the Pusa neijie jing, and the sections in the Fangdeng jing explaining twenty-four and twenty-five precepts...
【Lower Section】
The Dichi jieben and Bodhisattva Precept Karmavācanā both derive from complete texts. The precept reception dharma sections in the Zhanche jing - all these sutras explain the characteristics of the great bodhisattva precepts. Some comprehensively represent the three clusters of pure precepts, while others represent only portions of those precepts. There are sections that are exclusively unshared... [missing characters]. All of these are taken as the fundamental sutras that serve as foundation, doctrine, and study material for the bodhisattva precepts.
Among these, the Dichi and Yogācāra belong to the Mātṛkā collection, while all others belong to the Sūtra collection. In the Zhanche jing, when explaining the foundation and study material for bodhisattva precepts, it cites both the Śrāvaka vinaya collection and the Bodhisattva Mātṛkā collection. Mātṛkā means "fundamental matrix" and refers to the treatise collection, corresponding to texts like the Dichi and Yogācāra.
The ten types of precepts in the Wisdom Treatise, the excellence of precept study in the Mahāyāna-saṃgraha, and the explanation of the five categories and ten good deeds in the Pure Ground of the Daśabhūmi-śāstra - such examples all constitute fundamental matrices. The Pure Conduct, Noble Conduct, and Ten Treasuries chapters of the Avataṃsaka, the Peaceful and Joyful Conduct chapter of the Lotus Sutra, and the teachings in the Nirvana Sutra... [missing characters] that explain the methods and standards for bodhisattva cultivation of precept dharma - some are shared... [missing characters] unshared approaches are not limited to two. All of these are explained in the Sūtra collection.
In the Yogācāra treatise, the precept dharma taught in various teachings is collected and systematized, generally bound together and accumulated as the three clusters of precepts. Therefore, the scattered explanations of precepts throughout various teachings, discussed in their respective places, all serve as foundation and study material. By studying the Yogācāra texts, one accomplishes this task. Among the various catalogues, many record Mahayana vinaya collections, but taking the essential from among them corresponds to the sutras mentioned above. Others are not included because they are not essential. The textual teachings on the disciplinary rules of the specific reception approach are entirely found in the Hinayana vinaya sections of the catalogues. These also represent the characteristics of general reception disciplinary rules, and what the Yogācāra texts point to are all of this nature. However, among the various vinayas that serve as study material and foundation clarified here, this refers to the Four-Part Vinaya. The others...