一　律宗瓊鑑章一巻 - 翻刻

翻刻

【一二頁】
【上段】
徽宗皇帝政和六年丙申九月一日入滅。《割書：當＿二日本國鳥羽天皇｜御宇永久四年＿一。》
春秋六十有九。從＿二入滅年＿一至＿レ今《割書：當＿二于大日本國｜嘉元四年丙午＿一》已經＿二 一百
九十一年＿一。元照律師作＿二資持記等＿一。門葉繁昌。受學彌廣。
流＿二-行日下＿一。號＿二資持宗＿一。與＿二前會正＿一 二家竝行。後代至＿レ今
資持獨歩。第十六祖開元經院智交律師。《割書：或 主（立イ）＿二道標＿一爲＿二｜第十六祖＿一。》
稟＿二于元照＿一。精＿二-究律部＿一。彼同門有＿二師■（◼イ）律師。法修律師。
法明。道言。希深。淨高。希雅。堆瑩。少稟。則安。彦威。惠
仁等＿一。竝稟＿二照公＿一。通＿二-達三學＿一。第十七祖 更（東イ）堂惟一律師。學＿二
律智交＿一。兼承＿二道標＿一。陶＿二-練毘尼＿一。通＿二-了三學＿一。第十八祖竹
漢（溪イ）法政律師。師＿二-事惟一＿一。精＿二-硏戒宗＿一。第十九祖石鼓法久
律師。稟＿二律法政＿一。融冶瑩練。彼同門有＿二如菴了宏律師＿一。乃
常時神量也。稟＿二律法政＿一。究＿二-暢幽微＿一。日本俊芿法師。越＿レ
海入＿レ宋。在＿二彼門下＿一。硏＿二-精律藏＿一。年經＿二數廻＿一歸朝通敷。如
菴門人有＿二守一律師＿一。精＿二-硏戒律＿一。大立＿二義宗＿一。第二十祖上
翁妙蓮律師。隨＿二久律師＿一習＿二-學戒律＿一。定惠兼通。持法精
巧。大宋第十四主理宗皇帝景定三年歲次壬戌。《割書：當＿二日本｜國人王第》
《割書：八十九代帝王御｜宇弘長三年＿一。》卒＿二于極樂菴＿一。春秋八十有一。第二十一祖

【下段】
石林行居律師。稟＿二律藏于妙蓮律師＿一。硏＿二-精宗途＿一。究＿二-暢義
門＿一。當＿二彼時代＿一。盛行＿二律法＿一。門葉繁昌。横竪弘通。竹漢已
下四人。皆居＿二潮（湖イ）心廣福律寺＿一。住＿二持遺法＿一。秉＿二-御像敎＿一。妙
蓮與＿二守一＿一立義不＿レ同。互施＿二虬文＿一。破立往復。守一早從＿二
物故＿一。妙蓮久弘＿二法敎＿一。近有＿二智瑞。了然二德＿一。竝會正宗。
秉＿二-弘律法＿一。有＿二音維那＿一。是資持宗。義學精妙。講敷不＿レ倦。
日本芿師致＿二數十問于大宋朝＿一。此三德匠各答＿二彼問＿一。後
守一公亦答＿二彼問＿一。上來具陳＿二震旦古來律法相承之相貌＿一
竟。至＿二日域戒律弘通之相＿一者。根源由來其事大矣。然草
創基地。自＿レ微至＿レ著。大日本國人王第三十代磯城島金
刺宮御宇天國排開廣庭欽明天皇治天下第十三年壬申
之歲。釋尊敎法創傳＿二此國＿一。如來滅後經＿二 一千六年＿一。後漢
明帝永平十年天竺佛法創傳＿二震旦＿一。厥後經＿二 三百年＿一。震
旦佛法傳＿二百濟國＿一。厥後經＿二 一百年＿一。百濟國佛法創傳＿二日
域＿一。卽此廣庭天皇壬申之藏所＿二傳度＿一也。佛法漸傳。而戒
法未＿レ治。敏達天皇御宇五年丙申。律師。禪師。呪師。比
丘尼等。從＿二百濟國＿一賷＿一【二点ヵ】經論＿一來。自＿レ爾已後。漸々傳來。崇

【一三頁】
【上段】
峻天皇御宇元年戊申。百濟僧來。馬子宿禰請＿二彼僧侶＿一。
問＿二受戒之法＿一。雖＿レ有＿二如＿レ是等事＿一。諸緣不＿レ合。不＿レ能＿レ行＿二如法
受戒之事＿一。本朝元有＿二 三口尼衆＿一。日域所生。皆始出家。一
曰善信尼。《割書：本朝末｜賣》二曰禪藏尼。《割書：本等也｜賣。》三曰惠善尼《割書：本伊悉｜賣。》
此之三尼有＿二受戒志＿一。欲＿レ往＿二百濟＿一。爲＿レ此卽問＿二受戒法則＿一。
便僧答以＿レ無＿二 二衆＿一。故尼受不＿レ能。三尼卽以＿レ此戊申之年
度＿二百濟國＿一。其年卽受＿二 十戒六法＿一。明年己酉三月受＿二具足
戒＿一。明年庚戌卽還＿二本朝＿一。住＿二櫻井寺＿一。後住＿二揩井寺＿一。卽豐
浦寺是也。此戊申歲從＿二百濟國＿一送＿二 六口僧＿一。謂令照律師。
惠總法師。合威法師。惠勳法師。道聲法師。合契法師也。
卽於＿二椋原（ムクハラノ）里＿一造＿二假恆假僧房＿一。要＿レ安＿二此六口僧＿一。卽本元興
寺是也。斯乃日域僧尼之根本也。其後僧尼漸多滿＿レ國。
然而諸緣不＿レ具。無＿レ行＿二受戒＿一。他國來朝之僧。皆彼國比丘
僧。超但於＿二此國＿一不＿レ能＿二授具＿一。然後後僧學＿二-習諸宗＿一。通＿二◦（達イ）定
惠＿一。硏＿二-精經論＿一。依＿二彼占察瑜伽等敎＿一。或於＿二 三聚＿一致＿二從佗
受＿一。或得＿二好相＿一行＿二自誓受＿一。竝是菩薩通受方軌。智憬法師
於＿二維摩堂＿一創以＿二此事＿一。證據炳焉。行基菩薩隨＿二德光法師＿一。

【下段】
受＿二具足戒＿一者。卽此事也。天平八年丙子。大唐道璿律師
來朝。而僧數不＿レ滿。無＿レ行＿二壇法＿一。從＿二欽明天皇壬申之歲＿一
至＿二 人王第四十六代女帝孝謙 高野姫（タカノヒメ）天皇御宇天平勝
寶五年歲次癸巳＿一。《割書：當＿二大唐第六主玄宗｜皇帝天寶十二年＿一。》已經＿二 二百二年＿一。其間
此國戒律未＿レ傳。然日本人王第四十五代 天端國押開豐（アマシルシクニヲシヒラキトヨ）
櫻彦（サクラヒコ）聖武天皇御宇治天下天平五年癸酉。《割書：當＿二大唐開元｜二十一年＿一。》勅＿二
興福寺永叡師及普照大德＿一入唐留學。二德至＿レ唐。卽請＿二
東都大福光寺沙門道璿律師＿一。先向＿二日本＿一令＿レ去。擬＿レ爲＿二傳
戒之師＿一。叡照二人留學在＿レ唐。道璿大德年三十五。天平八
年丙子《割書：當＿二唐開元｜二十四年【一点脱】。》隨＿二副使中臣朝臣名代之舶＿一方來朝焉。
大德戒律華嚴台敎北禪。窮＿二其幽旨＿一啓（聲？カ）＿二彼宗途＿一。雖＿レ不＿レ
行＿二壇法＿一。講＿レ律開＿二 人眼＿一。昔南山行事鈔創傳＿二此國＿一。無＿二 人
講讀之者＿一。道融禪師始讀講敷。道璿已前處處講談。最
初朗辨依＿二靈夢告＿一。於＿二金鐘寺＿一始行＿二布薩＿一。請＿二道融師＿一說＿二
梵網戒＿一。《割書：依＿二夢｜示告＿一。》是日本國布薩初也。其後融師於＿二羂索堂＿一
講＿二行事鈔＿一。智憬法師亦講＿二律鈔＿一。處々非＿レ 一。道璿來朝。
常講＿二律鈔＿一。住＿二大安寺＿一。於＿二彼塔院＿一講＿二-宜（宣カ）律鈔＿一。談＿二諸律部＿一。

現代語訳

【一二頁】
【上段】
徽宗皇帝政和六年丙申九月一日に入滅した（日本国鳥羽天皇御宇永久四年に当たる）。春秋六十九歳であった。入滅の年から今まで（大日本国嘉元四年丙午に当たる）すでに百九十一年を経ている。元照律師は『資持記』等を作り、門葉は繁昌し、受学はますます広がり、日下に流行して「資持宗」と号した。前の会正と二家並び行われたが、後代から今に至るまで資持が独歩している。第十六祖は開元経院智交律師である（或いは道標を立てて第十六祖とする説もある）。元照に稟け、律部を精究した。その同門に師□律師・法修律師・法明・道言・希深・浄高・希雅・堆瑩・少稟・則安・彦威・恵仁等がおり、並んで照公に稟けて三学を通達した。第十七祖は東堂惟一律師で、智交に律を学び、兼ねて道標を承け、毘尼を陶練し、三学を通了した。第十八祖は竹渓法政律師で、惟一に師事し、戒宗を精研した。第十九祖は石鼓法久律師で、法政に律を稟け、融冶瑩練した。その同門に如庵了宏律師がおり、これは常時の神量である。法政に律を稟け、幽微を究暢した。日本の俊芿法師は海を越えて宋に入り、その門下にあって律蔵を研精し、年数回を経て帰朝し通敷した。如庵の門人に守一律師がおり、戒律を精研し、大いに義宗を立てた。第二十祖は上翁妙蓮律師で、久律師に随って戒律を習学し、定恵兼ね通じ、持法精巧であった。大宋第十四主理宗皇帝景定三年歳次壬戌（日本国人王第八十九代帝王御宇弘長三年に当たる）に極楽庵で卒した。春秋八十一歳であった。第二十一祖は

【下段】
石林行居律師で、妙蓮律師に律蔵を稟け、宗途を研精し、義門を究暢した。その時代には律法が盛行し、門葉は繁昌し、横竪に弘通した。竹渓以下四人は皆湖心広福律寺に居し、遺法を住持し、像教を秉御した。妙蓮と守一は立義が同じでなく、互いに虬文を施し、破立往復した。守一は早くから物故し、妙蓮は久しく法教を弘めた。近頃、智瑞・了然の二徳があり、並んで会正宗で律法を秉弘している。音維那があり、これは資持宗で、義学精妙、講敷して倦まない。日本の芿師は大宋朝に数十問を致し、この三徳匠が各々その問いに答えた。後に守一公も亦たその問いに答えた。上来、震旦古来の律法相承の相貌を具に陳べ竟った。日域戒律弘通の相に至っては、根源由来その事大である。然れども草創基地、微より著に至る。大日本国人王第三十代磯城島金刺宮御宇天国排開広庭欽明天皇治天下第十三年壬申の歳、釈尊教法が創めてこの国に伝わった。如来滅後千六年を経て、後漢明帝永平十年に天竺仏法が創めて震旦に伝わった。その後三百年を経て、震旦仏法が百済国に伝わった。その後百年を経て、百済国仏法が創めて日域に伝わった。すなわちこの広庭天皇壬申の歳に伝度されたところである。仏法は漸く伝わったが、戒法は未だ治まらなかった。敏達天皇御宇五年丙申、律師・禅師・呪師・比丘尼等が百済国から経論を賷えて来た。それより已後、漸々伝来し、崇

【一三頁】
【上段】
峻天皇御宇元年戊申、百済僧が来た。馬子宿禰はその僧侶を請い、受戒の法を問うた。このような事があったけれども、諸縁が合わず、如法受戒の事を行うことができなかった。本朝には元々三口の尼衆がおり、日域所生で、皆始めて出家した者である。一を善信尼（本来末売）、二を禅蔵尼（本来等也売）、三を恵善尼（本来伊悉売）という。この三尼は受戒の志があり、百済に往こうと欲した。このため即ち受戒法則を問うた。便僧は二衆がないので、故に尼受はできないと答えた。三尼は即ちこの戊申の年に百済国に度った。その年即ち十戒六法を受け、明年己酉三月に具足戒を受けた。明年庚戌に即ち本朝に還り、桜井寺に住し、後に揩井寺に住した。即ち豊浦寺がそれである。この戊申歳に百済国から六口の僧を送った。謂わく令照律師・恵総法師・合威法師・恵勲法師・道声法師・合契法師である。即ち椋原の里に仮恒仮僧房を造り、この六口僧を安んじようとした。即ち本元興寺がそれである。これすなわち日域僧尼の根本である。その後僧尼は漸く多くなり国に満ちた。然れども諸縁が具わらず、受戒を行うことがなかった。他国来朝の僧は皆その国の比丘僧であったが、ただこの国においては授具することができなかった。然して後の僧は諸宗を学習し、定恵を通達し、経論を研精した。その占察瑜伽等教に依り、或いは三聚において従他受を致し、或いは好相を得て自誓受を行った。並んでこれは菩薩通受の方軌である。智憬法師が維摩堂においてこの事を創始したもので、証拠は炳焉である。行基菩薩が徳光法師に随って

【下段】
具足戒を受けたのは、即ちこの事である。天平八年丙子、大唐の道璿律師が来朝した。しかし僧数が満たず、壇法を行うことがなかった。欽明天皇壬申の歳から人王第四十六代女帝孝謙高野姫天皇御宇天平勝宝五年歳次癸巳まで（大唐第六主玄宗皇帝天宝十二年に当たる）すでに二百二年を経た。その間この国には戒律が未だ伝わらなかった。然るに日本人王第四十五代天端国押開豊桜彦聖武天皇御宇治天下天平五年癸酉（大唐開元二十一年に当たる）、興福寺の永叡師及び普照大徳に勅して唐に入り留学させた。二徳は唐に至り、即ち東都大福光寺沙門道璿律師を請い、先に日本に向かい去らしめ、伝戒の師とすることを擬した。叡照二人は留学して唐にあった。道璿大徳は年三十五、天平八年丙子（唐開元二十四年に当たる）副使中臣朝臣名代の舶に随って来朝した。大徳は戒律・華厳・台教・北禅を極め、その幽旨を窮めてその宗途を啓いた。壇法を行わなかったけれども、律を講じて人眼を開いた。昔南山行事鈔が創めてこの国に伝わった時、これを講読する人がなかった。道融禅師が始めて読み講敷した。道璿以前にも処々で講談があった。最初朗弁が霊夢の告に依り、金鐘寺において始めて布薩を行い、道融師を請うて梵網戒を説かせた（夢示の告に依る）。これが日本国布薩の初めである。その後融師は羂索堂において行事鈔を講じた。智憬法師も亦た律鈔を講じた。処々一でない。道璿が来朝し、常に律鈔を講じ、大安寺に住し、その塔院において律鈔を講宣し、諸律部を談じた。

英語訳

【Page Twelve】
【Upper Section】
He passed away on the first day of the ninth month in the sixth year of Zhenghe under Emperor Huizong, year Bingshen (corresponding to the fourth year of Eikyū under Emperor Toba of Japan). He was sixty-nine years old. From the year of his death until now (corresponding to the fourth year of Kagen, year Bingwu in Great Japan) one hundred ninety-one years have already passed. Vinaya Master Yuanzhao composed the "Zichi Records" and others, his disciples flourished, his teachings spread ever more widely, became popular throughout the realm, and were called the "Zichi School." This ran parallel with the earlier Huizheng tradition, but from later generations until today, the Zichi tradition stands alone. The sixteenth patriarch was Vinaya Master Zhijiao of Kaiyuan Sutra Academy (some establish Daobiao as the sixteenth patriarch). He received teachings from Yuanzhao and thoroughly studied the vinaya sections. His fellow disciples included Vinaya Masters Shi□, Faxiu, Faming, Daoyan, Xishen, Jinggao, Xiya, Duiying, Shaobing, Ze'an, Yanwei, Huiren and others, all of whom received from Master Zhao and penetrated the three studies. The seventeenth patriarch was Vinaya Master Weiyi of the Eastern Hall, who studied vinaya under Zhijiao, also received from Daobiao, refined the vinaya, and thoroughly understood the three studies. The eighteenth patriarch was Vinaya Master Fazheng of Bamboo Creek, who served under Weiyi and intensively researched the precept school. The nineteenth patriarch was Vinaya Master Fajiu of Stone Drum, who received vinaya teachings from Fazheng and achieved refined mastery. His fellow disciple was Vinaya Master Liaohong of Ru'an, who was a person of extraordinary spiritual capacity at that time. He received vinaya teachings from Fazheng and thoroughly penetrated subtle mysteries. Japanese Dharma Master Shunfan crossed the sea and entered Song, studied under his school, intensively researched the vinaya collection, and after several years returned to Japan to propagate the teachings. Ru'an's disciple was Vinaya Master Shouyi, who intensively researched precepts and vinaya and greatly established doctrinal principles. The twentieth patriarch was Vinaya Master Miaolian of Shangweng, who followed Master Jiu in studying precepts and vinaya, mastered both concentration and wisdom, and held the dharma with great skill. He died at Jile Hermitage in the third year of Jingding under Emperor Lizong, the fourteenth ruler of Great Song, year Renxu (corresponding to the third year of Kōchō under the eighty-ninth sovereign of Japan). He was eighty-one years old. The twenty-first patriarch was

【Lower Section】
Vinaya Master Xingju of Stone Forest, who received the vinaya collection from Vinaya Master Miaolian, intensively researched doctrinal paths, and thoroughly penetrated doctrinal gates. During that era, vinaya dharma flourished greatly, disciples multiplied, and teachings spread in all directions. The four masters from Bamboo Creek onward all resided at Huxin Guangfu Vinaya Temple, maintaining the transmitted dharma and upholding the image teachings. Miaolian and Shouyi had different doctrinal positions and engaged in scholarly debates, with arguments going back and forth. Shouyi died early, while Miaolian propagated the dharma teachings for a long time. Recently there have been the two worthies Zhirui and Liaoran, both of the Huizheng school, who uphold and propagate vinaya dharma. There is Yin Weina of the Zichi school, whose doctrinal learning is subtle and profound, lecturing tirelessly. Japanese Master Shun sent dozens of questions to the Great Song court, and these three master craftsmen each answered his questions. Later Master Shouyi also answered his questions. The above has completely presented the lineage of vinaya dharma transmission from ancient China. Regarding the propagation of precepts and vinaya in the Japanese realm, the fundamental origins are indeed momentous. However, from the grassroots foundation, progressing from small to manifest: In the thirteenth year of the reign of Emperor Kinmei (Amakuni Oshinohirakuhirotei), the thirtieth sovereign of Great Japan ruling from Shikishima Kanasashi Palace, year Renshin, the Buddha's teachings were first transmitted to this country. One thousand and six years after the Tathagata's nirvana, in the tenth year of Yongping under Emperor Ming of Later Han, the Buddha-dharma from India was first transmitted to China. Three hundred years later, the Buddha-dharma from China was transmitted to Baekje. One hundred years after that, the Buddha-dharma from Baekje was first transmitted to the Japanese realm. This was what was transmitted in the year Renshin under Emperor Hirotei. The Buddha-dharma gradually spread, but the precept-dharma was not yet established. In the fifth year of Emperor Bidatsu's reign, year Bingshen, vinaya masters, meditation masters, mantra masters, bhikkhuni nuns and others came from Baekje carrying sutras and treatises. From then on, transmission gradually continued. Under Emperor Su-

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shun's first year, year Wushen, monks from Baekje came. Soga no Sukune invited these monks and asked about the methods of receiving precepts. Although there were such events, the various conditions did not align, and proper ordination could not be performed. Our country originally had three nuns, all born in Japan and all initially taking monastic vows. The first was called Nun Zenshin (originally Matsuri), the second Nun Zenzo (originally Toyamatsuri), and the third Nun Ezen (originally Ishimatsuri). These three nuns had the aspiration to receive precepts and wished to go to Baekje. For this reason they immediately inquired about the precept procedures. The monks replied that since there was no dual sangha, nun ordination could not be performed. The three nuns immediately went to Baekje in this year Wushen. That same year they received the ten precepts and six dharmas, and in the following year Jiyou, in the third month, they received full ordination. In the following year Gengxu they immediately returned to Japan, resided at Sakurai Temple, and later resided at Kainoi Temple, which is Toyoura Temple. In this year Wushen, six monks were sent from Baekje: namely Vinaya Master Reishō, Dharma Master Esō, Dharma Master Gōi, Dharma Master Ekun, Dharma Master Dōshō, and Dharma Master Gōkai. They immediately built temporary monks' quarters at Mukuhara village to house these six monks. This was the original Gangōji Temple. This was the foundation of monks and nuns in Japan. Thereafter, monks and nuns gradually increased and filled the country. However, the various conditions were not complete, and ordinations were not performed. The monks who came from other countries were all bhikkhus from their respective countries, but they could not confer full ordination in this country. Subsequently, later monks studied various schools, mastered concentration and wisdom, and intensively researched sutras and treatises. Following the teachings of Zhanche, Yoga and others, some received precepts from others regarding the three clusters, while others obtained good signs and performed self-vow ordination. These were all standard methods of bodhisattva universal ordination. Dharma Master Chikyō first initiated this at Vimalakīrti Hall, and the evidence is clear. When Bodhisattva Gyōki received full ordination following Dharma Master Tokukō,

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this was precisely such a case. In the eighth year of Tenpyō, year Hinoe-ne, Great Tang Vinaya Master Dōsen came to court. However, the number of monks was insufficient, so platform ordination could not be performed. From the year Renshin under Emperor Kinmei to the fifth year of Tenpyō-shōhō under the forty-sixth sovereign, Empress Kōken Takano-hime, year Mizunoto-mi (corresponding to the twelfth year of Tianbao under Emperor Xuanzong, the sixth ruler of Great Tang), two hundred and two years had already passed. During this time, precepts and vinaya had not yet been transmitted to this country. However, in the fifth year of Tenpyō under the forty-fifth sovereign Emperor Shōmu (Ama-shirushi-kuni-oshi-hiraki-toyo-sakura-hiko), year Mizunoto-tori (corresponding to the twenty-first year of Kaiyuan in Great Tang), he issued an edict for Master Eiei of Kōfukuji and Great Virtue Fushō to enter Tang for study. When the two worthies reached Tang, they immediately requested Śramaṇa Vinaya Master Dōsen of Dafukuguang Temple in the Eastern Capital to first proceed to Japan to serve as a precept-transmission master. The two Eishō remained in Tang for study. Great Virtue Dōsen was thirty-five years old when, in the eighth year of Tenpyō, year Hinoe-ne (corresponding to the twenty-fourth year of Kaiyuan in Tang), he came to court aboard the ship of Deputy Envoy Nakatomi no Asomi Nashiro. The Great Virtue mastered precepts and vinaya, Huayan, Tiantai teachings, and Northern Meditation, penetrating their profound principles and opening their doctrinal paths. Although he did not perform platform ordination, he lectured on vinaya and opened people's eyes. Long ago when the Nanshan "Jiecho" was first transmitted to this country, there was no one to lecture on it. Meditation Master Dōyū first began reading and lecturing on it. Even before Dōsen, there were lectures in various places. First, Rōben, following instructions from a spiritual dream, first performed posadha at Kinshōji Temple, inviting Master Dōyū to explain the Brahmajāla precepts (following dream instructions). This was the beginning of posadha in Japan. Thereafter, Master Yū lectured on the "Jiecho" at Kenjaku Hall. Dharma Master Chikyō also lectured on vinaya excerpts in various places. When Dōsen came to court, he regularly lectured on vinaya excerpts, resided at Daianji Temple, and at its pagoda compound lectured on vinaya excerpts and discussed various vinaya sections.