一　律宗瓊鑑章一巻 - 翻刻

翻刻

【四頁】
【上段】
比丘文理抄一卷。通受懺悔法一卷。別受行否一卷。止防
用心一卷＿一。竝明＿二菩薩戒壇之行相＿一也。厥共門律藏中章疏
鈔記相者。雖＿三 上列＿二諸部律＿一。而今所＿レ學之者。四分本藏一
律而 ▢（已）。震旦諸師釋＿二 四分律＿一。連續翫習將＿二 二十家＿一。傳＿二日
域＿一者。四分律疏。昔雖＿レ有＿レ數。現行＿レ世者。只兩三家。智首
律師大疏二十卷。法勵律師疏十卷。懷素律師疏十卷。名＿二
開宗記＿一。嵩岳定賓律師作＿二飾宗義記十卷＿一《割書：開爲＿二 二｜十卷＿一。》釋＿二法勵
疏＿一。賓師別作＿二 四分戒本略疏一卷＿一。開爲＿二 二卷＿一。南山大師
作＿二 四分律行事鈔三卷＿一開爲＿二 十二卷＿一。含註戒本疏四卷。
開爲＿二 八卷＿一。隨機羯磨疏四卷。分爲＿二▢▢捨毘尼義鈔四
卷＿一。本有＿二 三卷＿一。下卷 ▢（◼カ）現＿二-行于世＿一。只有＿二 四卷＿一。上中二卷各
分＿二 一二＿一。名＿二之南山五大部＿一也。量處輕重儀一卷。釋門章
服儀一卷。新學敎誡儀一卷。釋門軏度圖經一卷。戒壇圖
經一卷。律 相◦（感イ）通傳一卷。歸敬義一卷。南山所製。數雖＿二極
多＿一。屬＿二律部＿一者唯是而已。毘尼討要六卷。弘法寺玄暉律師
述。沙彌經疏五卷法進撰。四分戒本疏一卷。■【糸+青+攵･繖ヵ】律師述。
釋＿二行事鈔＿一。唐朝已 ▢（來）六十一家。傳＿二于日域＿一現行＿レ世者。

【下段】
大鈔記十卷。新羅智仁述。仁公往＿レ唐親承＿二鈔主＿一。出＿二 四十
餘卷記＿一。于＿レ後覺先律師要略抄出共成＿二 十卷＿一。鈔批十四卷
大覺述。輔篇記十卷玄儼述。搜玄記十卷開爲＿二 二十卷＿一志
鴻述。簡正記十七卷景霄述。會正記十二卷科三卷允堪
述。資持記十六卷科三卷元照述。已上七家。現流＿二-行世＿一。
又發正義記十卷曇一述。傳＿二日域＿一古藏在＿レ之。音義 ▢▢▢（指　歸　）
三卷。不可棄法師傳＿レ之。發揮記八卷科二卷允堪。行宗記
八卷科二卷元照。竝解＿二南山戒本疏＿一也。正源記八卷《割書：了然｜入科》
《割書：治｜定》科二卷允堪。濟緣記八卷科二卷元照。竝釋＿二羯磨疏＿一也。
輔要記六卷允堪。釋＿二拾毘尼義鈔＿一。又元照作＿二科一卷＿一。又
有＿二闡幽記四卷＿一宗晏。卽釋＿二彼鈔＿一。西林總持作＿二資行錄八
卷＿一。釋＿二比丘尼鈔＿一。泉涌道玄作＿二比丘尼鈔序解一卷＿一。泉涌
不可棄法師事鈔有＿二唐決三卷＿一戒業二疏各有＿二唐決【一点脱ヵ】律鈔
宗要一卷。戒體章一卷。章服應法記一卷。竝元照述。元照一
期序記詩頌散章甚多。門人集＿レ之爲＿二 十九卷＿一。名＿二芝薗集＿一。
不＿レ局＿二律相＿一事通＿二 一切＿一。智瑞一期小章亦多。門人編＿レ之以
成＿二 十卷＿一。智瑞見＿レ之。卽爲作＿レ序。名＿二洞微集＿一。元照作＿二 六物

【五頁】
【上段】
圖＿一。妙生破＿レ之。名＿二新䚹圖＿一。元照律師作＿二祖奧幷南山撰集
目錄＿一。允堪卽作＿二南山撰集目錄＿一。受戒方便一卷元照述。
大智律正門人等。各解＿二注戒本序。注羯磨序。資持記序。
幷五例行宗記序。濟緣記序。及十業章圓敎五門應法序
等＿一。乃則安。道言。戒度。道標。乃至後代守一等也。道言
卽撰＿二芝園集＿一。成＿二 十七卷＿一。後同門學四明守■【丘+頁】。遂集復成＿二
二卷＿一。照師門人 示（亦ヵ）作＿二布薩儀。安居儀。自恣儀等＿一。守一所
製名＿二新序解＿一。釋＿二記家諸序等文＿一。守一製＿二終南家業三卷＿一。
妙蓮作＿二蓬折直辨一卷＿一。大▢▢家業＿一【注】。守一亦作＿二敎觀折
蓬一卷＿一。救＿二妙蓮破＿一。成＿二立自義＿一。後代不空院了然律師作＿二
通眞記三卷科文一卷＿一。釋＿二歸敬儀＿一了然亦作＿二授菩薩戒儀
一卷＿一。大智律師作＿二授菩薩戒儀一卷＿一。明知。此意圓敎白
四受戒之上。亦受＿二菩薩戒＿一也。濟緣記云。不＿レ持＿レ受＿レ大卽
圓頓義。旣言＿二不待＿一如何待＿レ受。泉涌寺開山不可棄俊芿
法師入＿レ宋傳＿レ律。歸朝之時。多度＿二律書＿一。自爾已後。入宋
律▢續傳＿二-度律宗文籍＿一。新度律書。戒疏發題會稽義章洞
微持犯會元樞要備撿節古句義名義三有對義事諍新義。

【下段】
種類非＿レ 一。上來所＿レ列敎典如＿レ是。自餘不＿レ書。如＿二別錄明＿一。
此等竝是通別二受一乘圓敎菩薩行人所依所宗所學
法門。上明＿二所學敎分齊＿一竟。
第十傳持相承。問。佛爲＿二弟子＿一製＿二說戒律＿一。弟子承＿レ之護
持弘通。從＿二佛在世＿一至＿二佛滅後＿一。從＿二正法時＿一至＿二像末運＿一。從＿二
五天竺＿一至＿二震旦等＿一。從＿二震旦等＿一至＿二今日域＿一。從＿レ昔至＿レ今。次
第流傳。相承弘敷。其相云何。答。如來成道爲＿レ物說法。四
十九年隨＿レ宜製＿レ戒。諸大弟子皆達＿二 三藏＿一。傳＿二-持大小＿一。無＿レ
不＿二究盡＿一。然於＿二弘持＿一非＿レ無＿二偏勝＿一。優婆離尊者。及憍梵波
提。持＿レ律明＿レ律。播＿二名遐邇＿一。憍梵波提。於＿二忉利天＿一流＿レ水入
滅。優婆離獨住。大弘＿二-持律藏＿一。迦葉尊者廣集＿二 三藏＿一。惣
提＿二綱維＿一。經＿二佛法＿一。是故如來惣以＿二 三藏＿一付＿二-屬迦葉＿一。令＿二廣
弘宣＿一。以＿二毘尼藏＿一付＿二優婆離＿一。婆離受＿レ屬流＿二-通後代＿一。然優
婆離弘＿二-傳律藏＿一。有＿二其二說＿一。謂僧祇律與＿二善見論＿一。二說相
承。人名各別。僧祇律相傳事者。彼律第三十二說。優婆
離尊者。次陀娑婆羅。次樹提陀婆。次耆哆。次根護。次法
高《割書：[考]高律｜作護》次巨醯。次因哆。次能護。次摩訶那。《割書：已上｜十》次摩

【注　一点のみ。▢▢の部分に二点有ヵ】
【「[考]」は四角囲み文字】
【▢は、個数分の長さの矩形】

現代語訳

【四頁】
【上段】
比丘文理抄一巻、通受懺悔法一巻、別受行否一巻、止防用心一巻。これらは並んで菩薩戒壇の行相を明らかにしたものです。

その他、門律蔵中の章疏鈔記の相については、上に諸部の律を列挙しましたが、今学ぶべきものは四分本蔵の一律のみです。震旦（中国）の諸師が四分律を解釈し、連続して翫習するものは二十家に及びます。日域（日本）に伝えられた四分律疏は、昔は数多くありましたが、現在世に行われているものは、ただ二、三家のみです。智首律師の大疏二十巻、法励律師の疏十巻、懐素律師の疏十巻で開宗記と名付けられるもの。嵩岳定賓律師が飾宗義記十巻（二十巻に開かれる）を作って法励疏を釈したもの。賓師は別に四分戒本略疏一巻を作り、二巻に開いています。

南山大師は四分律行事鈔三巻を作り十二巻に開き、含註戒本疏四巻を八巻に開き、随機羯磨疏四巻に分け、拾毘尼義鈔四巻があります。本来は三巻でしたが、下巻が現在世に行われておらず、ただ四巻のみが存在し、上中二巻がそれぞれ一二に分けられています。これを南山五大部と名付けます。また、量処軽重儀一巻、釈門章服儀一巻、新学教誡儀一巻、釈門帰敬儀経一巻、戒壇図経一巻、律相感通伝一巻、帰敬義一巻があります。南山が製作したものは数は極めて多いですが、律部に属するものはこれらのみです。毘尼討要六巻は弘法寺玄暉律師の述作、沙弥経疏五巻は法進の撰、四分戒本疏一巻は繖律師の述作で、行事鈔を釈したものです。唐朝以来六十一家が、日域に伝えられ現在世に行われているものは、

【下段】
大鈔記十巻は新羅の智仁が述作したもの。仁公は唐に往き親しく鈔主（南山）に師事し、四十餘巻の記を出しましたが、後に覚先律師が要略を抄出し共に十巻としました。鈔批十四巻は大覚の述、輔篇記十巻は玄儼の述、搜玄記十巻（二十巻に開かれる）は志鴻の述、簡正記十七巻は景霄の述、会正記十二巻（科三巻）は允堪の述、資持記十六巻（科三巻）は元照の述です。以上七家が現在流行しています。

また発正義記十巻は曇一の述で、日域に伝えられ古蔵に在ります。音義指帰三巻は不可棄法師が伝え、発揮記八巻（科二巻）は允堪、行宗記八巻（科二巻）は元照で、並んで南山戒本疏を解したものです。正源記八巻（了然入科治定、科二巻）は允堪、済縁記八巻（科二巻）は元照で、並んで羯磨疏を釈したものです。輔要記六巻は允堪が拾毘尼義鈔を釈したもの。また元照は科一巻を作りました。また闡幽記四巻は宗晏で、即ちその鈔を釈したものです。西林総持は資行録八巻を作って比丘尼鈔を釈し、泉涌道玄は比丘尼鈔序解一巻を作りました。

泉涌の不可棄法師は事鈔に唐決三巻があり、戒業二疏に各々唐決があります。律鈔宗要一巻、戒体章一巻、章服応法記一巻は並んで元照の述作です。元照一期の序記詩頌散章は甚だ多く、門人がこれを集めて十九巻とし、芝薗集と名付けました。律相に局限されず事は一切に通じます。智瑞一期の小章も多く、門人が編集して十巻を成し、智瑞がこれを見て、即ち序を作り、洞微集と名付けました。元照は六物

【五頁】
【上段】
図を作り、妙生がこれを破って新図と名付けました。元照律師は祖統並びに南山撰集目録を作り、允堪は即ち南山撰集目録を作りました。受戒方便一巻は元照の述作です。

大智律師の門人等は、各々注戒本序、注羯磨序、資持記序、並びに五例行宗記序、済縁記序、及び十業章円教五門応法序等を解しました。すなわち則安、道言、戒度、道標、乃至後代の守一等です。道言は即ち芝園集を撰して十七巻を成し、後に同門の学である四明の守頥と、遂に集めて復た二巻を成しました。照師の門人もまた布薩儀、安居儀、自恣儀等を作りました。守一の製作は新序解と名付けられ、記家の諸序等の文を釈しています。守一は終南家業三巻を製し、妙蓮は蓬折直弁一巻を作って大家業を［批判しました］。守一もまた教観折蓬一巻を作って妙蓮の破を救い、自義を成立させました。

後代の不空院了然律師は通眞記三巻（科文一巻）を作って帰敬儀を釈し、了然もまた授菩薩戒儀一巻を作りました。大智律師は授菩薩戒儀一巻を作りました。明らかに知られるのは、この意は円教の白四受戒の上に、また菩薩戒を受けることです。済縁記には「大を受けることを持たなければ即ち円頓の義、既に待たないと言うならば、どうして受けることを待つのか」とあります。

泉涌寺開山不可棄俊芿法師は宋に入って律を伝え、帰朝の時に多くの律書を渡しました。それ以後、入宋した律師が続いて律宗の文籍を伝え渡しました。新しく渡した律書には、戒疏発題、会稽義章、洞微持犯、会元枢要、備検節古、句義名義、三有対義、事諍新義があります。

【下段】
種類は一つではありません。上来列挙した教典は以上の通りです。その他は記載せず、別録のように明らかにします。これらは並んで通別二受一乗円教菩薩行人が依り所とし、宗とし、学ぶべき法門です。上に学ぶべき教の分斉を明らかにし終わりました。

第十　伝持相承。問：仏が弟子のために戒律を制説され、弟子がこれを承けて護持弘通しました。仏の在世から仏滅後まで、正法時から像末運まで、五天竺から震旦等まで、震旦等から今の日域まで、昔から今まで、次第に流伝し、相承して弘敷してきました。その相はどのようなものでしょうか。

答：如来は成道して衆生のために説法し、四十九年間宜に随って戒を制されました。諸大弟子は皆三蔵に達し、大小を伝持し、究盡しないものはありませんでした。しかし弘持については偏勝がないわけではありません。優婆離尊者及び憍梵波提は、律を持ち律に明るく、名を遐邇に播きました。憍梵波提は忉利天で水を流して入滅し、優婆離が独り住して大いに律蔵を弘持しました。迦葉尊者は広く三蔵を集め、総じて綱維を提げて仏法を経営しました。故に如来は総じて三蔵を迦葉に付属し、広く弘宣せしめ、毘尼蔵を優婆離に付しました。優婆離は属を受けて後代に流通しました。

しかし優婆離が律蔵を弘伝することには二説があります。僧祇律と善見論で、二説の相承で人名が各々別です。僧祇律の相伝事については、その律の第三十二に説くところでは、優婆離尊者の次に陀娑婆羅、次に樹提陀婆、次に耆哆、次に根護、次に法高、次に巨醯、次に因哆、次に能護、次に摩訶那（已上十）、次に摩

英語訳

【Page Four】
【Upper Section】
The "Bhikṣu Textual Analysis Extract" in one volume, "General Reception Repentance Method" in one volume, "Specific Reception Practice or Not" in one volume, and "Prevention and Mindfulness" in one volume - all of these clarify the characteristics of bodhisattva ordination platforms.

Regarding the commentaries, sub-commentaries, and records within the vinaya collection, although we have listed the vinayas of various schools above, what we study now is only the one vinaya of the Four-Part fundamental collection. Chinese masters who interpreted the Four-Part Vinaya through continuous study and practice number nearly twenty schools. Among the Four-Part Vinaya commentaries transmitted to Japan, while there were many in the past, only two or three schools are currently practiced in the world: Master Zhishou's Great Commentary in twenty volumes, Master Fali's Commentary in ten volumes, Master Huaisu's Commentary in ten volumes called "Record of Opening the School." Master Dingbin of Songyue composed the "Record of Adorning School Doctrine" in ten volumes (expanded to twenty volumes) explaining Fali's commentary. Master Bin separately composed the "Brief Commentary on the Four-Part Precept Text" in one volume, expanded to two volumes.

Great Master Nanshan composed the "Four-Part Vinaya Manual of Procedures" in three volumes expanded to twelve volumes, the "Annotated Precept Text Commentary" in four volumes expanded to eight volumes, the "Commentary on Situational Karmavācanā" in four volumes, and the "Collection of Vinaya Principles Extract" in four volumes. Originally there were three volumes, but the lower volume is not currently practiced in the world; only four volumes exist, with the upper and middle volumes each divided into one-two sections. This is called "Nanshan's Five Great Works." There are also "Ritual for Measuring Severity" in one volume, "Ritual for Monastic Robes and Deportment" in one volume, "Instructional Ritual for New Students" in one volume, "Illustrated Sutra of Monastic Reverence and Respect" in one volume, "Illustrated Sutra of Ordination Platforms" in one volume, "Transmission of Miraculous Responses in Vinaya Matters" in one volume, and "Meaning of Reverence" in one volume. While Nanshan's works are extremely numerous, those belonging to the vinaya section are only these. The "Essential Discussion of Vinaya" in six volumes was composed by Master Xuanhui of Hongfa Temple, the "Śrāmaṇera Sutra Commentary" in five volumes was compiled by Fajin, and the "Four-Part Precept Text Commentary" in one volume was composed by Master San, explaining the Manual of Procedures. From the Tang Dynasty onward, sixty-one schools have been transmitted to Japan and are currently practiced.

【Lower Section】
The "Great Extract Record" in ten volumes was composed by Zhiren of Silla. Master Ren went to Tang China and personally studied under the author of the Extract, producing over forty volumes of records, but later Master Juexian extracted the essentials and together they formed ten volumes. The "Extract Critique" in fourteen volumes was composed by Dajue, the "Supplementary Record" in ten volumes by Xuanyan, the "Searching the Profound Record" in ten volumes (expanded to twenty volumes) by Zhihong, the "Simple and Correct Record" in seventeen volumes by Jingxiao, the "Harmonizing and Correcting Record" in twelve volumes (with structural outline in three volumes) by Yunkan, and the "Supporting Record" in sixteen volumes (with structural outline in three volumes) by Yuanzhao. The above seven schools are currently circulating.

Also, the "Record of Manifesting Correct Meaning" in ten volumes by Tan'yi is transmitted to Japan and exists in ancient collections. The "Phonetic Meaning Guide" in three volumes was transmitted by Master Fukaki, the "Revealing Record" in eight volumes (with structural outline in two volumes) by Yunkan, and the "Practice Record" in eight volumes (with structural outline in two volumes) by Yuanzhao both explain Nanshan's Precept Text Commentary. The "Correct Source Record" in eight volumes (with Liaoran's structural integration and revision, structural outline in two volumes) by Yunkan and the "Beneficial Conditions Record" in eight volumes (with structural outline in two volumes) by Yuanzhao both explain the Karmavācanā Commentary. The "Supplementary Essential Record" in six volumes by Yunkan explains the "Collection of Vinaya Principles Extract." Yuanzhao also composed a structural outline in one volume. There is also the "Revealing the Hidden Record" in four volumes by Zongyan, which explains that extract. Sairin Sōji composed the "Supporting Practice Record" in eight volumes explaining the Bhikṣuṇī Extract, and Senyū Dōgen composed the "Bhikṣuṇī Extract Preface Explanation" in one volume.

Master Fukaki of Sennyūji has "Tang Decisions" in three volumes for the Procedural Extract, with Tang decisions for each of the two commentaries on precepts and karma. The "Essential Principles of Vinaya Extracts" in one volume, "Chapter on Precept Essence" in one volume, and "Record of Proper Application of Robes and Deportment" in one volume were all composed by Yuanzhao. Yuanzhao's lifetime prefaces, records, poems, verses, and miscellaneous chapters were very numerous; his disciples collected them into nineteen volumes called the "Zhiyuan Collection." Not limited to vinaya matters, the content covers everything. Zhirui's lifetime short chapters were also numerous; disciples edited them into ten volumes, and when Zhirui saw this, he immediately wrote a preface and named it the "Dongwei Collection." Yuanzhao composed the "Six Items

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Diagram," which Myōshō refuted, naming it the "New Diagram." Master Yuanzhao composed the "Patriarchal Lineage and Nanshan's Compilation Catalog," and Yunkan immediately composed the "Nanshan Compilation Catalog." The "Convenient Methods for Receiving Precepts" in one volume was composed by Yuanzhao.

The disciples of Master Daizhi each explained the prefaces to the Annotated Precept Text, Annotated Karmavācanā, Supporting Record, as well as the prefaces to the Five Examples Practice Record, Beneficial Conditions Record, and the Ten Karmic Actions Chapter Perfect Teaching Five Gates Proper Application, etc. These include Soku'an, Dōgen, Kaido, Dōhyō, and even later generations like Shuichi. Dōgen compiled the Zhiyuan Collection into seventeen volumes, and later his fellow student Shuki of Siming gathered and completed two additional volumes. The disciples of Master Shō also composed the Uposatha Ritual, Retreat Ritual, Pravāraṇā Ritual, etc. Shuichi's compositions are called "New Preface Explanations," explaining the various prefaces of the record masters. Shuichi composed "Zhongnan School Achievements" in three volumes, and Myōren composed "Direct Refutation of Peng Folding" in one volume [criticizing] the great school achievements. Shuichi also composed "Teaching-Contemplation Folding Peng" in one volume to rescue Myōren's refutation and establish his own doctrine.

Later Master Ryōnen of Fukūin composed the "Penetrating Truth Record" in three volumes (with structural text in one volume) explaining the Reverence Ritual, and Ryōnen also composed "Ritual for Conferring Bodhisattva Precepts" in one volume. Master Daizhi composed "Ritual for Conferring Bodhisattva Precepts" in one volume. It is clearly understood that this intention is to also receive bodhisattva precepts on top of the perfect teaching's fourfold white karma ordination. The Beneficial Conditions Record states: "If one does not maintain receiving the great, then it is perfect and sudden meaning; since it says 'does not wait,' how can one wait to receive?"

Master Shungan Fukaki, the founding master of Sennyūji, entered Song China to transmit the vinaya, and when he returned to Japan, he brought many vinaya texts. From then onward, vinaya masters who entered Song China continued to transmit vinaya school literature. Among the newly transmitted vinaya texts were: Precept Commentary Opening Topics, Kuaiji Doctrinal Chapters, Dongwei Maintaining and Transgressing, Huiyuan Pivot Essentials, Comprehensive Examination Condensed Classics, Phrase Meaning Name Meaning, Three Existences Comparative Meaning, and Controversial New Meaning.

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The varieties are not uniform. The doctrinal texts listed above are as described. The rest are not recorded but are clarified as in separate catalogs. All of these represent the dharma gates that practitioners of the general and specific dual reception, one-vehicle perfect teaching bodhisattva path depend upon, revere, and study. The above clarifies the scope of the teachings to be studied.

Section Ten: Transmission and Succession. Question: The Buddha established and taught precepts and vinaya for his disciples, and the disciples received, protected, maintained, and propagated them. From when the Buddha was in the world until after his parinirvāṇa, from the correct dharma period to the semblance and final periods, from the five regions of India to China and elsewhere, from China and elsewhere to present-day Japan, from ancient times to now - what is the character of this sequential transmission, successive inheritance, and propagation?

Answer: The Tathāgata achieved enlightenment and taught the dharma for beings, establishing precepts according to circumstances for forty-nine years. All the great disciples mastered the Tripiṭaka and transmitted both Mahayana and Hinayana teachings without exception. However, in propagation and maintenance, there was not an absence of particular excellence. Venerable Upāli and Gavāmpati maintained and understood the vinaya, spreading their names far and wide. Gavāmpati flowed water and entered nirvana at Trayastriṃśa Heaven, while Upāli remained alone and greatly propagated the vinaya collection. Venerable Kāśyapa extensively collected the Tripiṭaka and generally provided overall guidance for the Buddha's teachings. Therefore, the Tathāgata entrusted the entire Tripiṭaka to Kāśyapa for broad propagation and entrusted the vinaya collection to Upāli. Upāli received this entrustment and transmitted it to later generations.

However, there are two accounts of Upāli's propagation and transmission of the vinaya collection. The Mahāsāṃghika Vinaya and Samantapāsādikā present two different lineage accounts with different personal names. Regarding the transmission lineage of the Mahāsāṃghika Vinaya, that vinaya's thirty-second section states: Venerable Upāli, followed by Daśabala, followed by Sonakāvasa, followed by Siggava, followed by Moggaliputta, followed by Mahākassapa [note: some texts read "Dhammapāla"], followed by Kabhinī, followed by Indagutta, followed by Dhammarakkhita, followed by Mahānāga (the above ten), followed by...