一　律宗瓊鑑章一巻 - 翻刻

翻刻

【一四頁】
【上段】
多生＿二門輩＿一。明律者多。大安寺善俊律師有＿二明律之譽＿一等。
卽其門人也。永叡普照遊＿二-學唐朝＿一。經＿二於十年＿一。硏＿二-究諸敎＿一
時天寶元年壬午。《割書：當＿二日本天｜平十四年＿一》詣＿二揚州大明寺＿一。禮＿二鑒眞大
和上足下＿一。具陳＿二來意＿一。請＿下遊＿二海東＿一弘＿中傳戒律＿上。和上乃諾。
門人祥彦先約隨去。遂有＿二僧道興。道杭。神項。宗忍。靈
發。明▢道點。道因。法藏。左靜。道翼。幽嚴。如法。澄觀。德
淸。思託等。二十一人＿一。同心願隨。及餘道俗。彼此惣合
八十餘人。要約已畢。造＿レ舟備＿レ粮。過＿レ海之間。有＿二種々難＿一。
逆浪奔波。過而復還。四度造＿レ船。五廻入＿レ海。十二年中。
辛苦無量。道 俗（逝カ）遊化三十六人。永叡祥彦等是也。退還之
者二百八十人。唯大和上。普照。思託。取＿レ死爲＿レ期。都無＿二
退思＿一。初度發足天寶二年癸未。其之最後第六度時。天寶
十二年癸巳。《割書：當＿二日本天平｜勝寶五年＿一。》十一月十五日。乘＿レ船離＿レ唐。其相
隨之弟子。揚州白唐寺僧法進。泉州 趣（超イ）功寺僧曇靜。台州
開元寺僧思託。揚州興雲寺僧義靜。衞州▢雲靈耀寺僧
法載。竇州開元寺僧法成等。一十四人。滕州通善寺尼智
首等三人。揚州優婆塞潘仙童。胡國人安如寶。崑崙國人

【下段】
軍法力。瞻波國人善聽。都二十四人浮＿レ海發＿二-向此日本國＿一。
遂以＿二 天平勝寶五年癸巳十二月二十日＿一著＿二日本地＿一。同六
年甲午《割書：當＿二唐第六主玄宗｜皇帝天寶十三年＿一》二月四日入＿レ京。入京已前數日之
間。僧衆俗衆慰喩迎接。遂引入＿二東大寺＿一安置。帝王叡感。
卽遣＿二勅使＿一慰喩無量。授戒傳律一＿二-任和上＿一。其年四月初。
於＿二盧舍那殿前＿一建＿二於戒壇＿一。天皇初登壇受＿二菩薩戒＿一。次皇
后太子亦登壇受戒。尋爲＿二沙彌澄修等四百四十餘人＿一授＿レ
戒。又舊大僧靈福。賢憬。志忠。善項。道緣。平德。忍基。
善謝。行濳。行忍等。八十餘人。捨＿二於舊戒＿一。重受＿二和上所
受之戒＿一。後於＿二大佛殿西＿一別建＿二戒壇院＿一。卽移＿二 天皇受戒壇
土＿一。築以作＿レ之。天平寶字三年己亥。大和尚造＿二唐招提寺＿一。
乃賜＿二宮額＿一以題＿二于玆＿一。請＿二大安寺善俊律師＿一。講＿二法礪律
疏。南山律鈔等＿一。過海和尚來朝之時。思託大德受＿二大安
寺忍基等 詩（淸？ナル）＿一。於＿二彼寺塔院＿一。四五年中講＿二法礪疏及鎭國
記＿一。《割書：定賓飾宗｜記也。》硏覈數遍。其後忍基等。處々弘＿二-通礪律疏等＿一。
卽寶字三年。忍基於＿二東大寺唐院＿一講＿二彼疏記＿一。忠惠於＿二近
江國＿一講＿二件疏記＿一。惠新於＿二大安寺塔院＿一講＿二件疏記＿一。常巍於＿二

【一五頁】
【上段】
同寺＿一講＿二彼疏記＿一。眞法於＿二興福寺＿一講＿二彼疏記＿一。日本律儀。
師資相承。遍滿＿二寰宇＿一。講敷弘通。四分律法。緣在◦（此）土＿一【二点無】。三聚
大戒。專弘＿二此國＿一。鑒眞大師。報齡十八從＿二道岸律師＿一受＿二
菩薩戒＿一。岸乃南山律師弟子也。年二十一從＿二弘景律師＿一
受＿二具足戒＿一。隨＿二融濟律師＿一學＿二律鈔等＿一。弘景融濟竝南山弟
子也。從＿二義威。遠智。金修。惠策。大亮五英＿一學＿二礪律疏＿一。此
五人竝滿意律師弟子也。大和尚專弘＿二相部南山律宗＿一。兼
達＿二 天台法華敎觀＿一。五乘洞 拈（括）。三藏通曉。内外兼綜。大小
包博。護法感通。神變化導。講＿二經律論＿一。訓＿二-導俗人＿一。響振＿二
四遠＿一。德流＿二 八紘＿一。九州崇爲＿二受戒和上＿一。講＿二律及疏＿一各四
十遍。講＿二敷事鈔＿一惣七十遍。輕重羯磨講各十遍。前後度
人四萬有餘。三十五人特拔＿二群倫＿一。各建＿二 一方＿一。弘＿二通像敎＿一。
於＿二日本國＿一結＿二 三戒壇＿一。一東大寺戒壇。二西國觀世音寺
戒壇。三東國藥師寺戒壇。竝蒙＿二 天恩＿一行＿二受戒事＿一。東大寺
戒壇十人受戒。兩國戒壇五人受戒。唐招提寺亦建＿二戒
壇＿一。東西兩京授戒無＿レ間。來朝之後惣經＿二 十年＿一。初之五年
住＿二東大寺戒院唐禪院＿一。卽常居住處也。後之五年居＿二唐

【下段】
招提＿一。隨弟子中顯＿二名後代＿一者。仁韓大德。法進大僧都。
曇靜德大【ママ】。法顆大德。思託大德。義靜大德。智威大德。法
載大德。法成大德。靈曜大德◦（懷イ）謙大德。此十一人。於＿レ唐
受具。如寶少僧都。惠雲律師。惠良大德。惠達大德。惠常
大德。惠喜大德。此之六人。竝亦唐人。而於＿二此國＿一受＿二具
足戒＿一。沙彌道欽。是亦唐人。此十七人隨從來朝。始終隨
逐。助＿二師化儀＿一。大和尚天平寶字七年癸卯《割書：當＿二大唐第八主代｜宗皇帝廣德元年》
《割書：癸｜卯＿一》五月六日端坐遷化。春秋七十有七。鑒眞大師弘＿二-通
南山相部兩宗＿一。南山是第一祖。弘景爲＿二第二祖＿一。鑒眞爲＿二
第三祖＿一。法進。如 實（寶イ）。竝爲＿二 三祖＿一。若相部宗第一祖法礪。
第二祖道成。第三祖滿意。第四祖大 高（亮イ）。第五祖鑒眞。今
旣海東始傳＿二戒律＿一。故於＿二日域＿一以＿二大和尚＿一爲＿二第一祖＿一。和尚
弟子法進大僧都。優＿二-遊五部＿一。精＿二-閡四含＿一。天台敎觀陶練
硏◦（究イ）菩薩戒藏弘演開化。日本傳戒。鑒眞大師爲＿二第一和
上＿一。東大寺法進大僧都爲＿二第二和尚＿一。藥師寺如寶少僧都
爲＿二第三和上＿一。元興寺昌禪律師爲＿二第四和上＿一。唐招提寺
豐安贈僧正爲＿二第五和尚＿一。興福寺長惠大僧都爲＿二第六和

現代語訳

【一四頁】
【上段】
多くの門弟を生み、律に明るい者が多かった。大安寺の善俊律師が明律の誉れを有していたのも、即ちその門人である。永叡・普照は唐朝に遊学し、十年を経て諸教を研究した。天宝元年壬午（日本の天平十四年に当たる）、揚州大明寺に詣で、鑒真大和上の足下に礼し、来意を具に陳べ、海東に遊んで戒律を弘伝することを請うた。和上はこれを諾した。門人祥彦が先に随行することを約した。遂に僧道興・道杭・神項・宗忍・霊発・明□・道点・道因・法蔵・左静・道翼・幽厳・如法・澄観・徳清・思託等二十一人が同心に随行を願った。及び余の道俗と彼此総合して八十余人となった。要約已に畢り、船を造り糧を備えた。海を過ぎる間に種々の難があった。逆浪奔波し、過ぎては復た還る。四度船を造り、五回海に入り、十二年中辛苦は無量であった。道俗遊化した者三十六人、永叡・祥彦等がそれである。退還した者は二百八十人であった。ただ大和上・普照・思託は死を期として、全く退く思いがなかった。初度の発足は天宝二年癸未、その最後第六度の時は天宝十二年癸巳（日本の天平勝宝五年に当たる）十一月十五日、船に乗り唐を離れた。その相随の弟子は、揚州白唐寺僧法進、泉州超功寺僧曇静、台州開元寺僧思託、揚州興雲寺僧義静、衛州□雲霊耀寺僧法載、竇州開元寺僧法成等一十四人、滕州通善寺尼智首等三人、揚州優婆塞潘仙童、胡国人安如宝、崑崙国人

【下段】
軍法力、瞻波国人善聴、都二十四人が海に浮かんでこの日本国に発向した。遂に天平勝宝五年癸巳十二月二十日に日本の地に着き、同六年甲午（唐第六主玄宗皇帝天宝十三年に当たる）二月四日に入京した。入京以前数日の間、僧衆・俗衆が慰諭し迎接した。遂に東大寺に引き入れて安置した。帝王は叡感し、即ち勅使を遣わして慰諭すること無量であった。授戒伝律は一に和上に任せた。その年四月初め、盧舎那殿前に戒壇を建てた。天皇が初めて壇に登り菩薩戒を受けた。次に皇后・太子も亦た壇に登り受戒した。尋いで沙弥澄修等四百四十余人に戒を授けた。又旧大僧霊福・賢憬・志忠・善項・道縁・平徳・忍基・善謝・行潜・行忍等八十余人が旧戒を捨て、重ねて和上所受の戒を受けた。後に大仏殿西に別に戒壇院を建て、即ち天皇受戒壇の土を移し、築いてこれを作った。天平宝字三年己亥、大和尚は唐招提寺を造り、乃ち宮額を賜わりここに題した。大安寺善俊律師を請い、法礪律疏・南山律鈔等を講じた。過海和尚来朝の時、思託大徳は大安寺忍基等の請を受け、その寺の塔院において、四五年中法礪疏及び鎮国記（定賓飾宗記である）を講じ、研覈すること数遍であった。その後忍基等は処々で礪律疏等を弘通した。即ち宝字三年、忍基は東大寺唐院においてその疏記を講じ、忠恵は近江国において件の疏記を講じ、恵新は大安寺塔院において件の疏記を講じ、常巍は

【一五頁】
【上段】
同寺においてその疏記を講じ、真法は興福寺においてその疏記を講じた。日本の律儀は師資相承し、寰宇に遍満し、講敷弘通した。四分律法はこの土に縁があり、三聚大戒は専らこの国に弘めた。鑒真大師は報齢十八で道岸律師から菩薩戒を受けた。岸は乃ち南山律師の弟子である。年二十一で弘景律師から具足戒を受け、融済律師に随って律鈔等を学んだ。弘景・融済は並んで南山の弟子である。義威・遠智・金修・恵策・大亮の五英から礪律疏を学んだ。この五人は並んで満意律師の弟子である。大和尚は専ら相部南山律宗を弘め、兼ねて天台法華教観に達した。五乗を洞括し、三蔵に通暁し、内外兼ね綜べ、大小包博した。護法感通し、神変化導し、経律論を講じ、俗人を訓導した。響きは四遠に振るい、徳は八紘に流れた。九州は崇めて受戒和上とした。律及び疏を講ずること各四十遍、行事鈔を講ずること総じて七十遍、軽重羯磨を講ずること各十遍であった。前後度人四万有余、三十五人が特に群倫を抜き、各々一方を建て、像教を弘通した。日本国において三戒壇を結んだ。一に東大寺戒壇、二に西国観世音寺戒壇、三に東国薬師寺戒壇である。並んで天恩を蒙り受戒事を行った。東大寺戒壇は十人受戒、両国戒壇は五人受戒とした。唐招提寺も亦た戒壇を建てた。東西両京授戒間断なし。来朝の後総じて十年を経た。初めの五年は東大寺戒院唐禅院に住し、即ち常の居住処である。後の五年は唐

【下段】
招提に居した。随弟子中名を後代に顕した者は、仁韓大徳・法進大僧都・曇静大徳・法穎大徳・思託大徳・義静大徳・智威大徳・法載大徳・法成大徳・霊曜大徳・懐謙大徳、この十一人は唐において受具した。如宝少僧都・恵雲律師・恵良大徳・恵達大徳・恵常大徳・恵喜大徳、この六人も並んで亦た唐人であるが、この国において具足戒を受けた。沙弥道欽も亦た唐人である。この十七人が随従来朝し、始終随逐して師の化儀を助けた。大和尚は天平宝字七年癸卯（大唐第八主代宗皇帝広徳元年癸卯に当たる）五月六日に端坐遷化した。春秋七十七歳であった。鑒真大師は南山相部両宗を弘通した。南山は第一祖、弘景を第二祖、鑒真を第三祖とする。法進・如宝は並んで第三祖である。若し相部宗では第一祖法礪、第二祖道成、第三祖満意、第四祖大亮、第五祖鑒真である。今既に海東に始めて戒律を伝えたので、故に日域において大和尚を第一祖とする。和尚の弟子法進大僧都は五部に優遊し、四含を精閡し、天台教観を陶練研究し、菩薩戒蔵を弘演開化した。日本伝戒は鑒真大師を第一和上、東大寺法進大僧都を第二和尚、薬師寺如宝少僧都を第三和上、元興寺昌禅律師を第四和上、唐招提寺豊安贈僧正を第五和尚、興福寺長恵大僧都を第六和

英語訳

【Page Fourteen】
【Upper Section】
He produced many disciples, and those versed in vinaya were numerous. That Vinaya Master Zenshun of Daianji Temple had the reputation of being learned in vinaya was because he was one of his disciples. Eiei and Fushō studied in the Tang court for ten years, researching various teachings. In the first year of Tianbao, year Renwo (corresponding to the fourteenth year of Tenpyō in Japan), they went to Daming Temple in Yangzhou, paid respects at the feet of Great Master Jianzhen, fully explained their purpose, and requested him to travel to the eastern seas to propagate the precepts and vinaya. The Master consented. His disciple Xiangyan first agreed to accompany them. Subsequently, monks Daoxing, Daohang, Shenxiang, Zongren, Lingfa, Ming□, Daodian, Daoyin, Fazang, Zuojing, Daoyi, Youyan, Rufa, Chengguan, Deqing, Situo and others—twenty-one people in total—with one heart wished to accompany them. Including other monastics and laypeople, the total combined number was over eighty people. After completing the arrangements, they built ships and prepared provisions. During the ocean crossing there were various difficulties. Opposing waves surged, they passed but returned again. They built ships four times, entered the sea five times, and for twelve years their hardships were immeasurable. Thirty-six monastics and laypeople died during the journey, including Eiei and Xiangyan. Two hundred eighty people turned back. Only the Great Master, Fushō, and Situo took death as their deadline and had no thought of retreating. The first departure was in the second year of Tianbao, year Guiwei. The final sixth attempt was in the twelfth year of Tianbao, year Guisi (corresponding to the fifth year of Tenpyō-shōhō in Japan). On the fifteenth day of the eleventh month, they boarded ships and left Tang. The disciples who accompanied him were: monk Fajin of Baitang Temple in Yangzhou, monk Tanjing of Chaogong Temple in Quanzhou, monk Situo of Kaiyuan Temple in Taizhou, monk Yijing of Xingyun Temple in Yangzhou, monk Fazai of □yun Lingyao Temple in Weizhou, monk Facheng of Kaiyuan Temple in Douzhou and others—fourteen people in total; three nuns including Zhishou of Tongshan Temple in Tengzhou; upasaka Pan Xiantong of Yangzhou; An Rubao from the Hu kingdom; Jun Fali from the Kunlun kingdom;

【Lower Section】
Shanting from Champa kingdom—altogether twenty-four people set sail toward this land of Japan. They reached Japanese soil on the twentieth day of the twelfth month in the fifth year of Tenpyō-shōhō, year Guisi, and entered the capital on the fourth day of the second month in the same sixth year, year Jiawu (corresponding to the thirteenth year of Tianbao under Emperor Xuanzong, sixth ruler of Tang). In the several days before entering the capital, monks and laypeople came to comfort and welcome them. They were then led into Tōdaiji Temple and housed there. The Emperor was deeply moved and immediately sent imperial messengers with boundless expressions of comfort. The conferring of precepts and transmission of vinaya was entrusted entirely to the Master. In early April of that year, a precept platform was built in front of the Rushana Hall. The Emperor first ascended the platform to receive the bodhisattva precepts. Next, the Empress and Crown Prince also ascended the platform to receive precepts. Soon after, precepts were conferred on over 440 people including novice Chōshū. Also, over eighty former great monks including Ryōfuku, Kenkyō, Shichū, Zenkō, Dōen, Heittoku, Ninki, Zensha, Gyōsen, and Gyōnin abandoned their old precepts and re-received the precepts conferred by the Master. Later, a Precept Platform Compound was separately built west of the Great Buddha Hall, using soil moved from the Emperor's ordination platform. In the third year of Tenpyō-hōji, year Kihai, the Great Master built Tōshōdaiji Temple and was granted an imperial plaque to be displayed there. He invited Vinaya Master Zenshun of Daianji Temple to lecture on Fali's Vinaya Commentary, Nanshan Vinaya Excerpts, and others. When the ocean-crossing Master came to court, Great Virtue Situo received invitations from Ninki and others of Daianji Temple and lectured on Fali's Commentary and the Chinkoku Record (which is Dingbin's Shizong Record) at that temple's pagoda compound for four to five years, studying it thoroughly several times. Thereafter, Ninki and others propagated Fali's Vinaya Commentary in various places. In the third year of Hōji, Ninki lectured on those commentaries at the Tang Compound of Tōdaiji Temple, Chūe lectured on those commentaries in Ōmi Province, Eshin lectured on those commentaries at the pagoda compound of Daianji Temple, and Jōgi at

【Page Fifteen】
【Upper Section】
the same temple lectured on those commentaries, and Shinpō lectured on those commentaries at Kōfukuji Temple. Japanese vinaya practices were transmitted from teacher to disciple, pervading the entire realm with lectures and propagation. The Dharmaguptaka Vinaya had karmic connections with this land, and the three clusters of great precepts were exclusively propagated in this country. Great Master Jianzhen at age eighteen received bodhisattva precepts from Vinaya Master Dao'an. An was a disciple of Vinaya Master Nanshan. At age twenty-one he received full ordination from Vinaya Master Hongjing and studied vinaya excerpts under Vinaya Master Rongji. Hongjing and Rongji were both disciples of Nanshan. He studied Fali's Vinaya Commentary under the five worthies Yiwei, Yuanzhi, Jinxiu, Huice, and Daliang. These five were all disciples of Vinaya Master Manyi. The Great Master exclusively propagated the Xiangbu and Nanshan Vinaya schools while also mastering Tiantai Lotus Sutra teachings and contemplation. He comprehensively grasped the five vehicles, was thoroughly versed in the three baskets, combined inner and outer teachings, and encompassed both great and small vehicles. He protected the dharma with spiritual response, employed supernatural transformations in guidance, lectured on sutras, vinaya, and treatises, and instructed laypeople. His reputation resonated to the four directions and his virtue flowed throughout the eight directions. The nine provinces revered him as ordination master. He lectured on vinaya and commentaries forty times each, lectured on the Jieshi Excerpt seventy times in total, and lectured on the Qingzhong Karma procedures ten times each. He ordained over forty thousand people before and after. Thirty-five people were especially outstanding among the masses, each establishing themselves in one region and propagating the image teachings. In Japan he established three precept platforms: first, the Tōdaiji Precept Platform; second, the Kanzeon Temple Precept Platform in the western provinces; and third, the Yakushiji Temple Precept Platform in the eastern provinces. All received imperial grace to conduct ordination ceremonies. The Tōdaiji Precept Platform ordained ten people, while the two provincial precept platforms ordained five people each. Tōshōdaiji Temple also built a precept platform. Ordinations in the eastern and western capitals continued without interruption. After coming to court, he spent a total of ten years. The first five years he resided at the Precept Compound and Tang Meditation Compound of Tōdaiji Temple, which was his regular residence. The latter five years he resided at Tōshō-

【Lower Section】
daiji. Among his disciples who became famous in later generations were: Great Virtue Nikan, Great Monk Administrator Hōshin, Great Virtue Donjō, Great Virtue Hōei, Great Virtue Shitaku, Great Virtue Gijō, Great Virtue Chii, Great Virtue Hōsai, Great Virtue Hōjō, Great Virtue Reiyō, and Great Virtue Waiken—these eleven people received full ordination in Tang. Lesser Monk Administrator Nyohō, Vinaya Master Eun, Great Virtue Eryō, Great Virtue Etatsu, Great Virtue Ejō, and Great Virtue Eki—these six people were also Tang Chinese but received full ordination in this country. Novice Dōkin was also from Tang. These seventeen people accompanied him to court, followed him from beginning to end, and assisted in his teaching ceremonies. The Great Master passed away sitting upright on the sixth day of the fifth month in the seventh year of Tenpyō-hōji, year Kinoto-u (corresponding to the first year of Guangde under Emperor Daizong, eighth ruler of Great Tang, year Kinoto-u). He was seventy-seven years old. Great Master Jianzhen propagated both the Nanshan and Xiangbu schools. Nanshan was the first patriarch, Hongjing the second patriarch, and Jianzhen the third patriarch. Hōshin and Nyohō were both third patriarchs. In the Xiangbu school: first patriarch Fali, second patriarch Daocheng, third patriarch Manyi, fourth patriarch Dairyō, fifth patriarch Jianzhen. Since precepts and vinaya were first transmitted to the eastern seas, therefore in the Japanese realm the Great Master is considered the first patriarch. The Master's disciple Great Monk Administrator Hōshin excelled in the five divisions, was thoroughly versed in the four Agamas, refined and researched Tiantai teachings and contemplation, and propagated and developed the bodhisattva precept collection. For Japanese precept transmission: Great Master Jianzhen was the first master, Great Monk Administrator Hōshin of Tōdaiji Temple was the second master, Lesser Monk Administrator Nyohō of Yakushiji Temple was the third master, Vinaya Master Shōzen of Gangōji Temple was the fourth master, Posthumously Appointed Monk Administrator Hōan of Tōshōdaiji Temple was the fifth master, and Great Monk Administrator Chōe of Kōfukuji Temple was the sixth mas-