翻刻
【一六頁】
【上段】
上＿一。如＿レ此七大諸寺律德。隨＿二於戒臘次第＿一補任。乃至當今
第一百七代和上興福增信大德住＿二-持律宗＿一。行＿二受戒事＿一。歷
代住持宗緒不＿レ絕。東大寺戒壇授戒五百餘年住持如＿レ此。
西國觀世音寺亦如＿レ此行。次第依奉。相承不＿レ絕。東國藥
師寺授戒等事。中古已來廢絕不＿レ行。鑒眞大師衆多弟子
各弘＿二戒律＿一。門輩繁昌。後葉甚盛。法進大僧都在＿二東大寺＿一。
居＿二唐禪院＿一。住＿二-持戒壇＿一。此乃鑒眞草創本處。付＿二-屬法進＿一。
管＿二-領唐禪院＿一。弘＿二-通戒律＿一。同寺惠山。元興寺聖一。山田寺
《割書：法名淨｜土寺》行灒等。竝法進門人也。思託律師乃鑑眞和尚親
度弟子。託公有＿二弟子＿一。忍基。善俊。忠惠。常巍等也。和尚
修終以＿二招提寺＿一付＿二-囑法載。義淨。如寶三人＿一。此三大德同＿レ
志合＿レ力興＿二-隆彼寺＿一。弘＿二-通律法＿一。遺弟各多。學業甚昌。法
載授＿二于眞璟等＿一。璟公授＿二法戒勝等＿一。戒勝授＿二于壽高＿一。高公
授＿二于增恩＿一。恩公授＿二于安談＿一。談公授＿二于喜寬大德等＿一。又施
隆紹明哲淸福等。竝是義靜門人也。如寶少僧部。門葉
極多。寶是日本戒律第二祖也。寶授＿二豐安贈僧正＿一爲＿二第
三祖＿一。安公延曆十四年任＿二戒壇第四和上＿一。天長六年己
【下段】
酉。奉＿レ詔撰＿二戒律記三卷＿一。承和七年庚申九月十三日遷
化。豐安授＿二于道淨＿一爲＿二第四祖＿一。淨作＿二 五篇義私記一卷＿一。後
任＿二搏崎＿一。淨公授＿二于仁階＿一爲＿二第五祖＿一。仁階授＿二于眞空＿一。爲＿二
第六祖＿一。如＿レ是次第。相承弘傳。日本戒律。大和尚授＿二之
法進＿一爲＿二第二祖＿一。住＿二唐禪院＿一。弘＿二-通戒律＿一。門人相續。次第
承奉。招提一寺。戒律繁昌。諸寺僧侶。受戒之後。多住＿二
彼寺＿一。五年一年硏＿二-精律藏＿一。後代漸廢。豐安在世。律儀嚴
整。厥後學者隨＿レ分不＿レ絕。乃至末代相續依承。雖＿レ不＿レ及＿二
昔儀＿一。而宗緒不＿レ絕。諸宗法匠。戒科不＿レ沒。長藏。道雄。長
朗。義聖。眞濟。眞然。慈覺。智證。長意。增命。興聖。平
恩。願曉。聖寶。如＿レ此等哲。其數是多。内溢＿二智海＿一。外契＿二
律範＿一。威動＿二 人天＿一。證實＿二賢聖＿一。自後諸德。戒德隨修。後代
漸廢。行學俱沒。七諸寺皆置＿二律宗＿一。後代漸廢不＿レ及＿二講談＿一。
豐安沒後經＿二 一百七十餘年＿一。至＿二 人王六十七代三條天皇
御宇＿一。此間律儀漸替不＿レ行。厥後經＿二 一百餘年＿一。至＿二 人王第
七十四代鳥羽天皇御宇＿一。其間律儀墜沒不＿レ行。厥時興福
寺學英有＿二實範大德＿一。隱＿二-居中川蘭若＿一。酬＿二興福寺欣西大
【一七頁】
【上段】
德雅請＿一。披＿二-尋律藏＿一。硏＿二-精戒宗＿一。作＿二戒壇式＿一。興＿二-隆律法＿一。戒
法中興。範公有＿レ功。其後復經＿二 八十餘年＿一。至＿二 人王第八十
三代土御門天皇御宇＿一。有＿二貞慶度人＿一。是興福寺英才智德。
實範上人受學殊巂。《割書：實範授＿二于藏俊＿一。藏俊授＿二｜于覺憲＿一。覺憲授＿二于貞慶＿一。》解窮＿二 三明＿一。學
罄＿二 三藏＿一。德滿＿二寰宇＿一。威動＿二冥顯＿一。遁＿レ名隱＿レ■【足+前】。住＿二笠置寺＿一。
重弘＿二戒律＿一。大垂＿二訓化＿一。于＿レ時戒如覺眞兩哲。隨事習＿二-學
大小戒律妙義＿一。覺眞大德紹隆有＿レ志。建＿二常喜院＿一。爲＿二學
依處＿一。遂設＿二律供＿一。安＿二-置僧衆＿一。學侶多來。講通甚昌。至＿二于
人王第八十六代四條天皇御宇嘉禎二年丙申＿一。有＿二 四般
哲圓晴。有嚴。覺盛。叡尊＿一。深歎。雖＿レ有＿二學解＿一闕無＿二戒行＿一。
依＿二經論所說＿一。隨＿二通受軌則＿一。四英同＿レ心祈＿二-請好相＿一。自誓
受▢修＿二-習戒行＿一。嘉禎二年丙申。圓晴有嚴九月二日自誓
具戒。覺盛叡尊同月四日自誓具戒。籠＿二東大寺法華堂＿一。
《割書：號＿二羂｜索堂＿一》祈＿二嚴肅好相＿一。於＿二大佛殿盧舍那之前＿一自誓受戒。其
後四哲各隨＿二所安＿一。圓晴大德《割書：房號＿二尊性＿一｜後號＿二照圓＿一。》住＿二不空院＿一。後移＿二
北洛＿一。講＿二-敷律藏＿一。覺盛上人初居＿二興福寺▢院＿一。經＿二 七八年＿一。
後移＿二唐招提寺＿一。經＿二於六年＿一。叡尊上人居＿二西大寺＿一。講＿レ律
【下段】
授＿レ戒。興＿二顯密宗＿一。丙申之年。是通受法。其後經＿二 一十年＿一。
寬元二年乙巳中旬。於＿二泉州家原寺＿一創行＿二菩薩別受之
法＿一。覺盛。叡尊。各爲＿二和上＿一。行＿二 十人受＿一。各授＿二門人＿一。通別
二受。願行具足。如法律儀。受隨成滿。戒如大德常講＿二律
藏＿一。寶塔院繼尊。知足院《割書：東大｜寺》覺證。箕田蓮覺。海住山禪
觀。蓮意。興福寺圓晴。有嚴。覺盛。東大寺禪惠。源俊。竝
隨＿二戒如＿一聽＿レ律學＿レ戒。南門律宗。戒如有＿レ功。貞慶上人。昔
於＿二招提寺尚和影堂＿一最初講＿二大賢梵經古迹＿一。自＿レ爾已後。
彼寺貫首。每年講談。于＿レ今不＿レ絕。戒如於＿二西大寺。海龍
王寺＿一初講＿二古迹及律部等＿一。戒如於＿二招提寺＿一講＿二古迹＿一。《割書：眞度｜之後》
自誓四哲三人律匠皆授＿二戒于人＿一。圓晴講＿レ律授＿レ戒。門人
亦數是多。西大寺叡尊大德。最初聽＿三晴公講＿二律鈔＿一。《割書：上之｜一也。》
其後自披＿二大部＿一。硏精詳覈。隨＿二覺盛大德＿一。聽＿二表無表章等＿一。
梵網古迹聽＿二于戒如＿一。覺澄。戒如。隨＿二貞慶上人＿一學＿二古迹。
表無表章等＿一。覺盛隨＿二戒如＿一聽＿二表無表章古迹等＿一。木塔眞
空與＿二眞言院《割書：東大｜寺》聖守＿一。於＿二私院＿一隨＿二覺盛◦（聽？イ）梵網古迹＿一。聖守
隨＿二觀公＿一聽＿二古迹＿一。惣獲＿二 五遍＿一。唐招提寺覺盛上人移＿二-住彼
現代語訳
【一六頁】
【上段】
上とした。このように七つの大きな諸寺の律徳は、戒臘の次第に随って補任される。乃至当今第百七代和上興福増信大徳が律宗を住持し、受戒の事を行っている。歴代の住持により宗緒は絶えることがない。東大寺戒壇の授戒は五百余年間このように住持されている。西国観世音寺もまたこのように行われ、次第に依奉し、相承して絶えることがない。東国薬師寺の授戒等の事は、中古以来廃絶して行われていない。鑒真大師の衆多の弟子は各々戒律を弘め、門輩は繁昌し、後葉甚だ盛んであった。法進大僧都は東大寺に在って唐禅院に居し、戒壇を住持した。これは乃ち鑒真が草創した本処で、法進に付属し、唐禅院を管領し、戒律を弘通した。同寺の恵山、元興寺の聖一、山田寺（法名は浄土寺）の行潅等は、並んで法進の門人である。思託律師は乃ち鑒真和尚の親度弟子である。託公には弟子として忍基・善俊・忠恵・常巍等がいる。和尚は終わりに招提寺を法載・義浄・如宝の三人に付囑した。この三大徳は志を同じくし力を合わせてその寺を興隆し、律法を弘通した。遺弟は各々多く、学業甚だ昌盛であった。法載は真璟等に授け、璟公は法戒勝等に授け、戒勝は壽高に授け、高公は増恩に授け、恩公は安談に授け、談公は喜寛大徳等に授けた。又施隆・紹明・哲清・福等は、並んでこれ義静の門人である。如宝少僧都の門葉は極めて多い。宝は日本戒律の第二祖である。宝は豊安贈僧正を第三祖として授けた。安公は延暦十四年に戒壇第四和上に任じられ、天長六年己
【下段】
酉に、詔を奉じて戒律記三巻を撰した。承和七年庚申九月十三日に遷化した。豊安は道浄を第四祖として授けた。浄は五篇義私記一巻を作った。後に搏崎に任じられた。浄公は仁階を第五祖として授けた。仁階は真空を第六祖として授けた。このように次第に相承弘伝した。日本戒律において、大和尚はこれを法進に第二祖として授け、唐禅院に住して戒律を弘通した。門人相続し、次第に承奉した。招提一寺において戒律は繁昌した。諸寺の僧侶は受戒の後、多くその寺に住し、五年一年律蔵を研精した。後代漸く廃れた。豊安在世の時、律儀は厳整であった。その後学者は分に随って絶えることなく、乃至末代まで相続依承した。昔の儀に及ばないとはいえ、宗緒は絶えることがない。諸宗の法匠において戒科は没することがない。長蔵・道雄・長朗・義聖・真済・真然・慈覚・智証・長意・増命・興聖・平恩・願暁・聖宝、このような哲人の数は多い。内には智海に溢れ、外には律範に契い、威は人天を動かし、賢聖を証実した。その後の諸徳は戒徳を随修したが、後代漸く廃れ、行学俱に没した。七諸寺は皆律宗を置いたが、後代漸く廃れて講談に及ばなくなった。豊安没後百七十余年を経て、人王六十七代三条天皇の御宇に至った。この間律儀は漸く替わり行われなくなった。その後百余年を経て、人王第七十四代鳥羽天皇の御宇に至った。その間律儀は墜没して行われなくなった。その時興福寺の学英に実範大徳があり、中川蘭若に隠居し、興福寺の欣西大
【一七頁】
【上段】
徳の雅なる請いに酬いて、律蔵を披尋し、戒宗を研精し、戒壇式を作り、律法を興隆した。戒法中興において範公に功がある。その後復た八十余年を経て、人王第八十三代土御門天皇の御宇に至り、貞慶度人があった。これは興福寺の英才智徳で、実範上人の受学は殊に巂れていた（実範は蔵俊に授け、蔵俊は覚憲に授け、覚憲は貞慶に授けた）。解は三明を窮め、学は三蔵を罄し、徳は寰宇に満ち、威は冥顕を動かした。名を遁れ跡を隠し、笠置寺に住して、重ねて戒律を弘め、大いに訓化を垂れた。その時戒如・覚真両哲は、事に随って大小戒律の妙義を習学した。覚真大徳は紹隆の志があり、常喜院を建てて学の依処とした。遂に律供を設け、僧衆を安置した。学侶多く来たり、講通甚だ昌盛であった。人王第八十六代四条天皇の御宇嘉禎二年丙申に至り、四般の哲、円晴・有厳・覚盛・叡尊があった。深く歎いて、学解はあるといえども戒行を闕き無くした。経論所説に依り、通受の軌則に随い、四英は心を同じくして好相を祈請し、自誓受戒して戒行を修習した。嘉禎二年丙申、円晴・有厳は九月二日に自誓具戒し、覚盛・叡尊は同月四日に自誓具戒した。東大寺法華堂（羂索堂と号す）に籠り、厳粛なる好相を祈り、大仏殿盧舎那の前において自誓受戒した。その後四哲は各々安ずる所に随った。円晴大徳（房号は尊性、後に照円と号す）は不空院に住し、後に北洛に移り、律蔵を講敷した。覚盛上人は初め興福寺□院に居し、七八年を経て、後に唐招提寺に移り、六年を経た。叡尊上人は西大寺に居し、律を講じ
【下段】
戒を授け、顕密宗を興した。丙申の年、これは通受法である。その後十年を経て、寛元二年乙巳中旬、泉州家原寺において菩薩別受の法を創行した。覚盛・叡尊は各々和上となり、十人受を行い、各々門人に授けた。通別二受において、願行具足し、如法律儀により、受随成満した。戒如大徳は常に律蔵を講じた。宝塔院継尊、知足院（東大寺）覚証、箕田蓮覚、海住山禅観・蓮意、興福寺円晴・有厳・覚盛、東大寺禅恵・源俊は、並んで戒如に随って律を聴き戒を学んだ。南門律宗において戒如に功がある。貞慶上人は、昔招提寺尚和影堂において最初に大賢梵経古跡を講じた。それ以後、その寺の貫首は毎年講談し、今に絶えることがない。戒如は西大寺・海龍王寺において初めて古跡及び律部等を講じた。戒如は招提寺において古跡を講じた（真度の後）。自誓四哲三人の律匠は皆人に戒を授けた。円晴は律を講じ戒を授け、門人も亦た数多い。西大寺叡尊大徳は、最初晴公の律鈔講義を聴聞した（上の一である）。その後自ら大部を披き、研精詳覈し、覚盛大徳に随って表無表章等を聴いた。梵網古跡は戒如に聴いた。覚澄・戒如は貞慶上人に随って古跡・表無表章等を学んだ。覚盛は戒如に随って表無表章・古跡等を聴いた。木塔真空は真言院（東大寺）聖守と、私院において覚盛に随い梵網古跡を聴いた。聖守は観公に随って古跡を聴き、総じて五遍を獲た。唐招提寺覚盛上人はその
英語訳
【Page Sixteen】
【Upper Section】
master. Thus the vinaya masters of these seven great temples were appointed in succession according to their ordination seniority. Up to the present day, the 107th generation master, Great Virtue Zōshin of Kōfukuji Temple, maintains the Vinaya School and conducts ordination ceremonies. The succession of the school has continued unbroken through generations of abbots. The ordinations at Tōdaiji Temple's precept platform have been maintained in this manner for over five hundred years. Kanzeonji Temple in the western provinces also operates similarly, with successive observance and unbroken transmission. The ordination ceremonies at Yakushiji Temple in the eastern provinces have been discontinued since ancient times and are no longer practiced. Great Master Jianzhen's many disciples each propagated the precepts and vinaya, their lineages flourished, and later generations were extremely prosperous. Great Monk Administrator Hōshin resided at Tōdaiji Temple, lived at the Tang Meditation Compound, and maintained the precept platform. This was the original place established by Jianzhen, entrusted to Hōshin, who administered the Tang Meditation Compound and propagated the precepts and vinaya. Ezan of the same temple, Shōichi of Gangōji Temple, Gyōsan of Yamada Temple (dharma name: Jōdo Temple), and others were all disciples of Hōshin. Vinaya Master Situo was a direct disciple personally ordained by Master Jianzhen. Master Taku had disciples including Ninki, Zenshun, Chūe, and Jōgi. At the end of his life, the Master entrusted Tōshōdaiji Temple to three people: Hōsai, Gijō, and Nyohō. These three great masters shared the same aspiration and combined their efforts to promote that temple and propagate the vinaya dharma. Each had many successor disciples, and their academic achievements were extremely flourishing. Hōsai transmitted to Shinkyō and others, Master Kyō transmitted to Hō-Kaishō and others, Kaishō transmitted to Jukō, Master Kō transmitted to Zōon, Master On transmitted to Andan, Master Dan transmitted to Great Virtue Kikan and others. Also, Shiryū, Shōmyō, Tetsusei, Fuku and others were all disciples of Gijō. Lesser Monk Administrator Nyohō had extremely many lineage disciples. Hō was the second patriarch of Japanese precepts and vinaya. Hō ordained Posthumously Appointed Monk Administrator Hōan as the third patriarch. Master An was appointed as the fourth master of the precept platform in the fourteenth year of Enryaku, and in the sixth year of Tenchō, year Tsuchinoto-
【Lower Section】
tori, he compiled the "Record of Precepts and Vinaya" in three volumes by imperial edict. He passed away on the thirteenth day of the ninth month in the seventh year of Jōwa, year Kanoe-saru. Hōan transmitted to Dōjō as the fourth patriarch. Jō composed the "Private Record on the Meaning of the Five Sections" in one volume. He was later appointed to [position at] Hakusaki. Master Jō transmitted to Ninkai as the fifth patriarch. Ninkai transmitted to Shinkū as the sixth patriarch. In this successive manner, they maintained transmission and propagation. For Japanese precepts and vinaya, the Great Master transmitted to Hōshin as the second patriarch, who resided at the Tang Meditation Compound and propagated the precepts and vinaya. Disciples continued in succession, maintaining the tradition in order. At Tōshōdaiji Temple alone, the precepts and vinaya flourished. After receiving ordination, many monks from various temples resided at that temple, studying the vinaya collection intensively for one to five years. This gradually declined in later generations. During Hōan's lifetime, vinaya practices were strict and well-ordered. Thereafter, scholars continued without interruption according to their circumstances, and the succession continued even to the final age. Although it did not match the ancient ceremonies, the lineage never ceased. Among the dharma masters of various schools, the precept disciplines never disappeared. Chōzō, Dōyū, Chōrō, Gishō, Shinsai, Shinnen, Jikaku, Chishō, Chōi, Zōmyō, Kōshō, Heion, Gangyō, Shōhō—such wise masters were numerous. Internally they overflowed with the ocean of wisdom, externally they accorded with vinaya standards, their authority moved humans and devas, and they realized the truth of sages and worthies. Later masters cultivated virtuous precepts according to their abilities, but later generations gradually declined and both practice and study disappeared. The seven temples all established Vinaya Schools, but in later generations they gradually declined and could not maintain lectures and discussions. Over 170 years after Hōan's death, during the reign of the 67th Human Sovereign, Emperor Sanjō, vinaya practices gradually declined and were not practiced. After another hundred-plus years, during the reign of the 74th Human Sovereign, Emperor Toba, vinaya practices fell into complete disuse. At that time, among the scholarly worthies of Kōfukuji Temple was Great Virtue Jithan, who dwelt in seclusion at Nakagawa Hermitage and responded to the refined request of Great Virtue Kinsai of Kōfukuji Temple,
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searching through the vinaya collection, intensively studying the precept school, composing ordination platform procedures, and reviving the vinaya dharma. In the revival of the precept dharma, Master Han had great merit. After another eighty-plus years, during the reign of the 83rd Human Sovereign, Emperor Tsuchimikado, there was the ordained person Jōkei. He was a brilliant talent and wise virtue of Kōfukuji Temple, and his studies under Master Jithan were especially excellent (Jithan transmitted to Zōshun, Zōshun transmitted to Kakuken, and Kakuken transmitted to Jōkei). His understanding exhausted the three clarities, his learning encompassed the three baskets, his virtue filled the universe, and his authority moved both the hidden and manifest realms. He fled from fame and concealed his traces, resided at Kasagi Temple, again propagated the precepts and vinaya, and extensively bestowed instruction and transformation. At that time, the two worthies Kainyū and Kakushin studied the profound meanings of both Mahayana and Hinayana precepts and vinaya according to circumstances. Great Virtue Kakushin had the aspiration for succession and revival, built Jōki-in as a place of learning, established vinaya offerings, and housed monks. Many students came, and lectures and propagation became extremely flourishing. In the second year of Katei, year Hinoe-saru, during the reign of the 86th Human Sovereign, Emperor Shijō, there were four wise masters: Enjō, Ugon, Kakujō, and Eizon. They deeply lamented that although they had learning and understanding, they lacked precept conduct. Following the explanations in sutras and treatises and according to the procedures for general reception, the four worthies with unified hearts prayed for auspicious signs, took self-vows to receive ordination, and cultivated precept conduct. In the second year of Katei, year Hinoe-saru, Enjō and Ugon took self-vowed full ordination on the second day of the ninth month, and Kakujō and Eizon took self-vowed full ordination on the fourth day of the same month. They secluded themselves in Tōdaiji Temple's Hokke Hall (called Kenjaku Hall), prayed for solemn auspicious signs, and took self-vowed ordination before the Rushana Buddha in the Great Buddha Hall. Thereafter, the four masters each followed their preferred situations. Great Virtue Enjō (room name Sonshō, later called Shōen) resided at Fukū-in, later moved to northern Kyoto, and lectured on the vinaya collection. Master Kakujō initially lived at □-in of Kōfukuji Temple for seven to eight years, then moved to Tōshōdaiji Temple for six years. Master Eizon resided at Saidaiji Temple, lecturing on vinaya and
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conferring precepts, promoting both exoteric and esoteric schools. The year Hinoe-saru was the general reception method. Ten years later, in mid Kanyen 2, year Kinoto-mi, at Ehara Temple in Izumi Province, they first instituted the method of separate bodhisattva reception. Kakujō and Eizon each served as preceptors, conducting ordination for ten people and transmitting to their respective disciples. With both general and separate receptions, vow and practice were complete, following proper vinaya procedures, and reception and maintenance were perfectly fulfilled. Great Virtue Kainyū constantly lectured on the vinaya collection. Keison of Hōtō-in, Kakushō of Chisoku-in (Tōdaiji Temple), Rengaku of Minoda, Zenkan and Ren'i of Kaijūzan, Enjō, Ugon, and Kakujō of Kōfukuji Temple, and Zen'e and Genshun of Tōdaiji Temple all followed Kainyū in listening to vinaya and learning precepts. In the Southern Gate Vinaya School, Kainyū had great merit. Master Jōkei long ago first lectured on the ancient commentaries on the Mahābrahmā Sutra at the Shōwa Portrait Hall of Tōshōdaiji Temple. From that time forward, the head abbots of that temple have maintained annual lectures and discussions without interruption to this day. Kainyū first lectured on ancient commentaries and vinaya sections at Saidaiji Temple and Kairyūōji Temple. Kainyū lectured on ancient commentaries at Tōshōdaiji Temple (after Shindo). The three vinaya masters among the four self-vowed worthies all conferred precepts on people. Enjō lectured on vinaya and conferred precepts, and his disciples were also numerous. Great Virtue Eizon of Saidaiji Temple initially listened to Master Jō's lectures on vinaya excerpts (the first mentioned above). Later he personally examined the great texts, studied intensively and thoroughly, followed Great Virtue Kakujō in listening to treatises on manifest and non-manifest dharmas, and listened to ancient commentaries on the Brahmajāla Sutra from Kainyū. Kakuchō and Kainyū followed Master Jōkei in studying ancient commentaries and treatises on manifest and non-manifest dharmas. Kakujō followed Kainyū in listening to treatises on manifest and non-manifest dharmas and ancient commentaries. Shinkū of the wooden pagoda and Shōju of Shingon-in (Tōdaiji Temple) listened to ancient commentaries on the Brahmajāla Sutra following Kakujō at a private temple. Shōju followed Master Kan in listening to ancient commentaries, completing five full cycles. Master Kakujō of Tōshōdaiji Temple moved to reside at that