一　律宗瓊鑑章一巻 - 翻刻

翻刻

【二頁】
【上段】
部諸律。非＿二今精要＿一。而是一具律藏敎▢▢▢是瑜伽所＿レ
指律藏。不＿レ局＿二何部＿一。惣通指讓。南山大師引＿二-用餘部＿一。嚴＿二-
飾四分＿一。添義潤色。成＿二-立大乘一家行事＿一。故今通擧＿二諸律
藏等＿一。謂摩訶僧祇律四十卷。僧祇比丘戒本一卷。同比
丘尼戒本一卷。此是根本部律藏也。曇無德四分律六十
卷。四分僧戒本一卷。是古戒本。含註戒本三卷。南山注
古戒本。刪定僧戒本。竝南山師撰＿レ之。南山亦有＿二含注尼
戒本。及刪定尼戒本＿一。而不＿レ傳＿二日本＿一。四分尼戒本。懷素
集＿レ之。當代尼衆。皆行＿二此本＿一。近世西林惣持律師注尼戒
本有＿二 三卷＿一也。曇諦羯磨一卷。僧鎧雜羯磨一卷。尼羯磨
一卷。求那跋摩譯刪補隨機羯磨三卷。南山集＿レ之。四分
僧羯磨三卷。尼羯磨三卷。竝懷素集。懷素集僧戒本而
不＿レ傳＿二日域＿一。薩婆多部十誦律六十一卷。十誦比丘戒本。
同尼戒本。百一羯磨。十誦羯磨。比丘要用。各有＿二 一卷＿一。義
淨三藏多譯＿二有部律藏＿一。謂根本說一切有部毘柰耶五十
卷。是比丘律也。苾蒭尼毘柰耶二十卷。毘柰耶雜事四
十卷。尼陀耶目得迦十卷。苾蒭戒經一卷。苾蒭尼戒經

【下段】
一卷。律攝二十卷。釋苾蒭戒經百一羯磨十卷。有部毘
柰耶頌五卷。雜事攝頌一卷。目得迦攝頌一卷。已上義
淨新譯有部律藏。惣有＿二 一百五十九卷＿一。與＿二舊十誦＿一有＿二小
分異＿一。而其大途同一部類。彌沙塞部五分律三十卷。五分
比丘戒本。五分尼戒本。五分羯磨竝一卷也。迦葉遺部。
解脫戒本一卷。鼻那耶律十卷。毘尼母論八卷。釋＿二薩婆
多部律＿一。摩得勒伽論十卷。亦解＿二薩婆多律＿一。善見律毘婆
沙十八卷。解＿二曇無德律＿一。薩婆多論九卷。釋＿二薩婆多部律＿一。
律二十二明多論一卷。解＿二正量部律＿一。鼻那耶律已下六部
如來滅後。諸羅漢等釋＿二彼々律＿一顯＿二其理＿一。名＿二之律論＿一。只律
藏攝大比丘三千威儀經二卷。五百問事經一卷。愛道尼
經二卷。沙彌十戒竝威儀一卷。沙彌威儀經一卷。沙彌尼
戒經一卷。沙彌尼離戒文一卷。大宋世護三藏譯沙彌儀
則經一卷。只是偈頌。上來所＿レ列。藏錄律部擧＿二其要用＿一。大
途如＿レ是。自餘諸典。不＿レ可＿二載盡＿一。竝是出家五衆行要▢髓
者也。次擧＿二通別二受章疏＿一。謂梵網戒疏二卷。名曰＿二義記＿一。
天台師撰。道熙蘊齋與咸三師作＿レ記。竝施＿二卷軸＿一。日本圓

【三頁】
【上段】
琳大德作＿二 四卷記＿一。同經疏一卷。開爲＿二 二軸＿一。明廣師撰。同
經疏三卷。賢首師述。法詮作＿二 二卷疏＿一開▢卷。元曉作＿二 二
卷疏＿一。而下卷逸。傳奧有＿二 二卷疏＿一。道璿▢▢▢義寂作＿二 二
卷疏＿一。勝莊有＿二 二卷疏＿一。太賢有＿二古迹二卷＿一。善珠作＿二略抄三
卷＿一。利渉作＿二 四卷疏＿一。處行有＿二 一軸疏＿一。俊雲作＿二 一卷疏＿一。此
等諸◦（一字脫）各屬＿二本宗＿一。天台明曠本師釋。天台宗人用＿レ之。義
寂。勝莊。太賢。善珠。法相人。用＿二撲揚智周作五卷疏＿一。非＿二
相宗義＿一。附＿二-順天台＿一。兩宗未如翫習依學。而道璿師依＿レ此
作＿レ註。賢首。法銑。元曉。道璿。傳奧。利渉。竝華嚴宗學者
用＿レ之。而道璿師意在＿二 天台＿一。利渉法師未＿レ如（知カ）＿二明當＿一。鑒眞和
尚弟子東大寺法進大僧都作＿二梵網經註釋七卷＿一。全依＿二 天
台＿一成＿二-立意致＿一。南山大師無＿二梵網疏＿一。隨＿二諸師解＿一注＿レ意用＿レ
之。天台賢首《割書：香｜象》義寂等師。釋＿二偈頌巳後經文＿一。勝莊法銑道
璿等師。自＿二 下卷之始長行＿一釋＿レ之。太賢善珠法進等師。通
釋＿二 上下二卷＿一。今取＿二要須＿一。在＿二 下卷處＿一。日域弘通。南門律師。
多用＿二太賢古迹＿一。學者翫＿レ之。各作＿二鈔記＿一。西太【大ヵ】寺興正菩薩
有＿二 十卷文集＿一。名＿二補行文集＿一。亦有＿二科一卷＿一。太賢作。宗要

【下段】
一卷。陳＿二梵網大意＿一。菩薩亦作＿二科一卷文集二卷＿一。彼梵網
古迹。寶塔院繼尊作＿二 十餘卷文集＿一。知足院覺澄作＿二 四卷
文集＿一。海住山○（禪）觀作＿二 十九卷文集＿一等也。泉涌寺不可棄法
師門葉。講＿二與咸註梵網＿一。彼本經下。註＿二 天台疏＿一。卽釋＿二其
疏＿一。有＿二 三卷＿一也。高山寺高辨門流。竝講＿二香象疏＿一。彼寺法
匠基海作＿二 十卷鈔＿一。解＿二香象疏＿一。本業瓔珞有＿二元曉疏二卷＿一。
而菩薩戒處。無＿二別解釋＿一。彼師別作＿二菩薩戒本持犯要記
一卷＿一。明＿二菩薩戒行相＿一。瑜伽戒度之處。憬興。遁倫等。有＿二
其解釋＿一。興正菩薩。具有＿二文集＿一。學者依憑。甚養＿二神解＿一。慈
恩大師法苑章中有＿二表元表章＿一。建＿二-立十門＿一。盡＿二戒幽旨＿一。且
通＿二 三乘＿一。兼＿二-包三學＿一。南門學者。擧＿レ世翫習。唐招提寺覺
盛上人有＿二 七軸文集＿一。興正菩薩有＿二 三卷文集＿一。名＿二詳體文
集＿一。繼尊亦十餘卷文集。竹林寺良遍上人意業無表鈔一
卷。緇州大師作＿二勸發菩提心集三卷＿一。明＿二菩薩戒受隨二門
德用行相之事義＿一。興正菩薩作＿二科文一卷。及流壅記一
卷＿一。覺盛上人作＿二 二受抄一卷＿一。具明＿二菩薩戒委曲義理＿一。良
遍上人造＿二 一卷抄＿一。亦名＿二 二受抄＿一。又造＿二遣疑抄一卷。通受

【▢は、個数分の長さの矩形】

現代語訳

【二頁】
【上段】
他の部の諸律は、今の精要ではありません。しかし、これは一つの具足した律蔵の教えであり、瑜伽論が指す律蔵は、どの部に局限されることもなく、総じて通じて指し示しています。南山大師は他の部を引用し、四分律を厳飾し、義を添えて潤色し、大乗一家の行事を成立させました。故に今、諸律蔵等を通じて挙げます。

摩訶僧祇律四十巻、僧祇比丘戒本一巻、同比丘尼戒本一巻があります。これは根本部の律蔵です。曇無徳四分律六十巻、四分僧戒本一巻は古い戒本で、含註戒本三巻は南山が古戒本に注釈したもの、刪定僧戒本も並んで南山師が撰述したものです。南山にはまた含註尼戒本及び刪定尼戒本がありますが、日本には伝わっていません。四分尼戒本は懐素が集めたもので、当代の尼衆は皆この本を行用しています。近世の西林総持律師が注釈した尼戒本が三巻あります。曇諦羯磨一巻、僧鎧雑羯磨一巻、尼羯磨一巻、求那跋摩訳の刪補随機羯磨三巻は南山が集めたもの、四分僧羯磨三巻、尼羯磨三巻は並んで懐素が集めたものです。懐素集の僧戒本は日域には伝わっていません。

薩婆多部の十誦律六十一巻、十誦比丘戒本、同尼戒本、百一羯磨、十誦羯磨、比丘要用が各一巻あります。義浄三蔵は有部律蔵を多く翻訳しました。根本説一切有部毘奈耶五十巻は比丘律です。苾芻尼毘奈耶二十巻、毘奈耶雑事四十巻、尼陀那目得迦十巻、苾芻戒経一巻、苾芻尼戒経

【下段】
一巻、律摂二十巻、釈苾芻戒経百一羯磨十巻、有部毘奈耶頌五巻、雑事摂頌一巻、目得迦摂頌一巻があります。以上が義浄新訳の有部律蔵で、総計百五十九巻あります。旧来の十誦律とは小分の相違がありますが、その大筋は同一部類です。

弥沙塞部の五分律三十巻、五分比丘戒本、五分尼戒本、五分羯磨が並んで一巻ずつあります。迦葉遺部の解脱戒本一巻、鼻奈耶律十巻、毘尼母論八巻は薩婆多部律を釈したもの、摩得勒伽論十巻も薩婆多律を解したもの、善見律毘婆沙十八巻は曇無徳律を解したもの、薩婆多論九巻は薩婆多部律を釈したもの、律二十二明了論一巻は正量部律を解したものです。鼻奈耶律以下の六部は、如来滅後に諸羅漢等がそれぞれの律を釈してその理を顕したもので、これを律論と名付けます。

ただ律蔵に摂される大比丘三千威儀経二巻、五百問事経一巻、愛道尼経二巻、沙弥十戒並威儀一巻、沙弥威儀経一巻、沙弥尼戒経一巻、沙弥尼離戒文一巻、大宋世護三蔵訳の沙弥儀則経一巻はただ偈頌です。上来列挙したものは、蔵録律部でその要用を挙げた大筋です。その他の諸典は載せ尽くすことができませんが、並んでこれは出家五衆の行要の精髄です。

次に通別二受の章疏を挙げます。梵網戒疏二巻は義記と名付けられ、天台師が撰述しました。道熙・蘊斎・与咸の三師が記を作り、並んで巻軸を施しました。日本の円

【三頁】
【上段】
琳大徳が四巻の記を作りました。同経疏一巻を開いて二軸とし、明曠師が撰述しました。同経疏三巻は賢首師が述べたもの、法銑が二巻疏を作り開巻し、元暁が二巻疏を作りましたが下巻は逸しています。伝奥に二巻疏があり、道璿［欠字］義寂が二巻疏を作り、勝荘に二巻疏があり、太賢に古迹二巻があり、善珠が略抄三巻を作り、利渉が四巻疏を作り、処行に一軸疏があり、俊雲が一巻疏を作りました。

これらの諸［一字脱落］はそれぞれ本宗に属します。天台の明曠は本師の釈で、天台宗の人が用います。義寂・勝荘・太賢・善珠は法相の人で、撲揚智周作の五巻疏を用いますが、相宗の義ではなく、天台に附順します。両宗とも翫習依学の如くではありませんが、道璿師はこれに依って注を作りました。賢首・法銑・元暁・道璿・伝奥・利渉は並んで華厳宗の学者が用います。しかし道璿師の意は天台にあり、利渉法師は明当を知るようではありません。

鑑真和尚の弟子である東大寺法進大僧都が梵網経注釈七巻を作り、全て天台に依って意致を成立させました。南山大師には梵網疏がなく、諸師の解に随って意を注し、これを用います。天台・賢首（香象）・義寂等の師は、偈頌以後の経文を釈し、勝荘・法銑・道璿等の師は、下巻の始めの長行から釈し、太賢・善珠・法進等の師は、上下二巻を通釈します。今、要須を取ると、下巻の処にあります。日域での弘通では、南門の律師は多く太賢の古迹を用い、学者がこれを翫び、各々鈔記を作ります。

西大寺興正菩薩に十巻の文集があり、補行文集と名付け、また科一巻もあります。太賢作の宗要

【下段】
一巻は梵網の大意を陳べ、菩薩もまた科一巻文集二巻を作りました。その梵網古迹について、宝塔院継尊が十餘巻の文集を作り、知足院覚澄が四巻の文集を作り、海住山禅観が十九巻の文集を作りました。

泉涌寺不可棄法師の門葉は、与咸註の梵網を講じ、その本経の下に天台疏を註し、即ちその疏を釈して三巻があります。高山寺高弁の門流は並んで香象疏を講じ、その寺の法匠基海が十巻鈔を作って香象疏を解しました。

本業瓔珞に元暁疏二巻がありますが、菩薩戒の処には別解釈がありません。その師は別に菩薩戒本持犯要記一巻を作って菩薩戒の行相を明らかにしました。瑜伽戒度の処について、憬興・遁倫等にその解釈があります。興正菩薩は具に文集があり、学者が依憑して甚だ神解を養います。

慈恩大師の法苑章中に表無表章があり、十門を建立して戒の幽旨を尽くし、且つ三乗に通じ、兼ねて三学を包みます。南門の学者は挙世翫習します。唐招提寺覚盛上人に七軸の文集があり、興正菩薩に三巻の文集があり、詳体文集と名付けます。継尊もまた十餘巻の文集があります。竹林寺良遍上人の意業無表鈔一巻、緇州大師が勧発菩提心集三巻を作って菩薩戒の受随二門の徳用行相の事義を明らかにします。興正菩薩が科文一巻及び流通記一巻を作り、覚盛上人が二受抄一巻を作って菩薩戒の委曲な義理を具に明らかにしました。良遍上人が一巻抄を造り、また二受抄と名付け、また遣疑抄一巻を造り、通受

英語訳

【Page Two】
【Upper Section】
The various vinayas of other schools are not essential for our present purposes. However, this represents a complete vinaya collection teaching, and the vinaya collection that the Yogācāra texts point to is not limited to any particular school but comprehensively indicates all approaches. The Great Master Nanshan cited and used other schools to adorn the Four-Part Vinaya, adding meaning and refinement to establish the practices of the unified Mahayana tradition. Therefore, we now comprehensively cite the various vinaya collections.

The Mahāsāṃghika Vinaya in forty volumes, the Saṃghika Bhikṣu Precept Text in one volume, and the Bhikṣuṇī Precept Text in one volume - these constitute the fundamental school's vinaya collection. The Dharmaguptaka Four-Part Vinaya in sixty volumes and the Four-Part Monastic Precept Text in one volume represent the ancient precept text. The Annotated Precept Text in three volumes represents Nanshan's commentary on the ancient precept text, and the Edited Monastic Precept Text was also compiled by Master Nanshan. Nanshan also had an Annotated Nun's Precept Text and an Edited Nun's Precept Text, but these were not transmitted to Japan. The Four-Part Nun's Precept Text was collected by Huaisu, and contemporary nuns all practice according to this text. The recent Master Sairin Sōji's annotated nun's precept text exists in three volumes. The Tanshi Karmavācanā in one volume, Sōgai's Miscellaneous Karmavācanā in one volume, the Nun's Karmavācanā in one volume, and Guṇavarman's translation of the Edited Supplementary Situational Karmavācanā in three volumes were collected by Nanshan. The Four-Part Monastic Karmavācanā in three volumes and the Nun's Karmavācanā in three volumes were both collected by Huaisu. Huaisu's collection of the monastic precept text was not transmitted to the Japanese realm.

The Sarvāstivāda school's Ten-Recitation Vinaya in sixty-one volumes, the Ten-Recitation Bhikṣu Precept Text, the corresponding Nun's Precept Text, the One Hundred and One Karmavācanā, the Ten-Recitation Karmavācanā, and the Essential for Bhikṣus each exist in one volume. The Tripiṭaka Master Yijing translated many Sarvāstivāda vinaya texts: the Fundamental Sarvāstivāda Vinaya in fifty volumes (the bhikṣu vinaya), the Bhikṣuṇī Vinaya in twenty volumes, the Miscellaneous Vinaya Matters in forty volumes, the Nidāna-mātṛkā in ten volumes, the Bhikṣu Precept Sūtra in one volume, and the Bhikṣuṇī Precept Sūtra

【Lower Section】
in one volume, the Vinaya Summary in twenty volumes, the Commentary on the Bhikṣu Precept Sūtra and One Hundred and One Karmavācanā in ten volumes, the Sarvāstivāda Vinaya Verses in five volumes, the Summary Verses of Miscellaneous Matters in one volume, and the Mātṛkā Summary Verses in one volume. The above represents Yijing's new translations of Sarvāstivāda vinaya texts, totaling one hundred fifty-nine volumes. While there are minor differences from the older Ten-Recitation Vinaya, they generally belong to the same school category.

The Mahīśāsaka school's Five-Part Vinaya in thirty volumes, the Five-Part Bhikṣu Precept Text, Five-Part Nun's Precept Text, and Five-Part Karmavācanā each in one volume. The Kāśyapīya school's Liberation Precept Text in one volume. The Bhinnāya Vinaya in ten volumes, the Vinaya Mother Treatise in eight volumes (explaining the Sarvāstivāda Vinaya), the Mātṛkā Treatise in ten volumes (also explaining the Sarvāstivāda Vinaya), the Samantapāsādikā in eighteen volumes (explaining the Dharmaguptaka Vinaya), the Sarvāstivāda Treatise in nine volumes (explaining the Sarvāstivāda Vinaya), and the Twenty-Two Clarification Treatise in one volume (explaining the Saṃmitīya Vinaya). The six works from the Bhinnāya Vinaya onward represent the explanations that various arhats provided for their respective vinayas after the Buddha's parinirvāṇa, revealing their principles - these are called vinaya treatises.

Works included solely in the vinaya collection: the Great Bhikṣu Three Thousand Deportments Sūtra in two volumes, the Five Hundred Questions Sūtra in one volume, the Mahāprajāpatī Nun Sūtra in two volumes, the Śrāmaṇera Ten Precepts and Deportments in one volume, the Śrāmaṇera Deportment Sūtra in one volume, the Śrāmaṇerikā Precept Sūtra in one volume, the Śrāmaṇerikā Departure from Precepts Text in one volume, and the Song Dynasty Tripiṭaka Master Shishu's translation of the Śrāmaṇera Protocol Sūtra in one volume consisting only of verses. What has been listed above represents the essential materials from the vinaya section of the catalogues. Other various texts cannot be exhaustively recorded, but all represent the essential core practices for the five categories of renunciants.

Next, we cite commentaries on both general and specific precept reception. The Brahma Net Precept Commentary in two volumes, called the "Meaning Record," was compiled by Master Tiantai. Masters Daoxi, Yunzhai, and Yuxian composed records, all provided in scroll format. Japan's Great Virtue Enrin

【Page Three】
【Upper Section】
composed a four-volume record. A commentary on the same sūtra in one volume, expanded to two scrolls, was compiled by Master Mingkuang. A three-volume commentary on the same sūtra was composed by Master Xianshou. Faxian composed a two-volume commentary... Wonhyo composed a two-volume commentary, but the lower volume is lost. Cheonomu has a two-volume commentary, Daoxuan... Uijŏk composed a two-volume commentary, Seungjang has a two-volume commentary, Taehyeon has the Ancient Traces in two volumes, Zenzhu composed a Brief Extract in three volumes, Risshō composed a four-volume commentary, Shogyō has a one-scroll commentary, and Shunun composed a one-volume commentary.

Each of these various [one character missing] belongs to their respective schools. Tiantai's Mingkuang follows the original master's explanation, used by Tiantai school practitioners. Uijŏk, Seungjang, Taehyeon, and Zenzhu are Yogācāra practitioners who use Puyangzhizhou's five-volume commentary, though it does not represent Yogācāra doctrine but follows the Tiantai approach. Neither school is like devoted study and reliance, but Master Daoxuan composed annotations based on this. Xianshou, Faxian, Wonhyo, Daoxuan, Cheonomu, and Risshō are all used by Huayan school scholars. However, Master Daoxuan's intention lies with Tiantai, while Dharma Master Risshō does not seem to clearly understand the appropriate approach.

Hōshin Daisōzu of Tōdaiji, a disciple of Master Jianzhen, composed the Brahma Net Sūtra Commentary in seven volumes, establishing his interpretation entirely based on Tiantai. Great Master Nanshan has no Brahma Net commentary but follows various masters' interpretations, adding annotations and using them. Masters Tiantai, Xianshou (Xiangxiang), Uijŏk, and others explain the sūtra text following the verses, while Masters Seungjang, Faxian, Daoxuan, and others explain from the beginning prose of the lower volume. Masters Taehyeon, Zenzhu, Hōshin, and others provide comprehensive explanations of both upper and lower volumes. Taking what is essential, it lies in the lower volume section. In the propagation within the Japanese realm, Nanmon vinaya masters frequently use Taehyeon's Ancient Traces, with scholars studying them and each composing notes and records.

Kōshō Bosatsu of Saidaiji has a ten-volume literary collection called the "Supplementary Practice Collection," and also has a structural outline in one volume. Taehyeon's "Essential Principles"

【Lower Section】
in one volume expounds the essential meaning of the Brahma Net, and the Bodhisattva also composed a structural outline in one volume and a literary collection in two volumes. Regarding those Brahma Net Ancient Traces, Keison of Hōtōin composed a literary collection of over ten volumes, Kakuchō of Chisokuin composed a four-volume literary collection, and Zenkan of Kaijūsan composed a nineteen-volume literary collection.

The disciples of Dharma Master Fukaki of Sennyūji lecture on Yuxian's annotated Brahma Net, annotating the Tiantai commentary beneath that base sūtra and immediately explaining that commentary in three volumes. The lineage of Kōben of Kōzanji all lecture on the Xiangxiang commentary, and that temple's dharma master Kikai composed a ten-volume extract explaining the Xiangxiang commentary.

The Original Karma Necklace has Wonhyo's commentary in two volumes, but the bodhisattva precept section lacks separate explanation. That master separately composed the "Essential Record of Maintaining and Transgressing the Bodhisattva Precept Text" in one volume, clarifying the characteristics of bodhisattva precept practice. Regarding the precept perfection section of the Yogācāra texts, Gyeongheung, Dunlun, and others have explanations. Kōshō Bosatsu has complete literary collections that scholars rely upon, greatly nurturing spiritual understanding.

In Great Master Cien's Dharma Garden Chapter, there is a chapter on manifest and non-manifest [karma], establishing ten sections that exhaust the subtle purport of precepts, generally connecting the three vehicles while encompassing the three studies. Nanmon scholars engage in lifelong devoted study. Kōshō Shōnin of Tōshōdaiji has a seven-scroll literary collection, Kōshō Bosatsu has a three-volume literary collection called the "Detailed Essence Collection," and Keison also has a literary collection of over ten volumes. The "Mental Karma Non-Manifest Extract" in one volume by Shōnin Ryōhen of Chikurinji, Great Master Shizhou's "Collection for Arousing the Bodhi Mind" in three volumes clarifying the doctrinal significance and practical characteristics of the two approaches of receiving and maintaining bodhisattva precepts. Kōshō Bosatsu composed a structural text in one volume and a transmission record in one volume. Kōshō Shōnin composed the "Two Receptions Extract" in one volume, thoroughly clarifying the detailed principles of bodhisattva precepts. Shōnin Ryōhen composed a one-volume extract also called the "Two Receptions Extract," and also composed the "Doubt Resolution Extract" in one volume on general reception.