翻刻
【十ページ上段】
ラ守ルナリ。四分律ト者。二百五十戒也。比丘。比丘尼。
優婆塞。優婆夷。沙彌。沙彌尼。式叉摩那ノ七衆ヲワケ
テ。ソレ〳〵ニ戒法ヲ授ルナリ。殺盗婬妄ノ四重禁ヲ
根本トス。二百五十戒ノ名義。爰ニ書ツクサルル事ニ
非ズ。天竺ニ於テ盛ンニ此戒律ヲ行ス。支分多端也。佛
滅後一千十六年。後漢ノ永平十年ニ。佛法始テ震旦ニ
渡レリトイヘドモ。戒法未ダ傳ラズ。三百四十餘年ヲ
ヘテ。姚秦ノ弘始十二年庚戌ノ歳。始テ四分律ヲ渡シ
テ佛陀耶舎翻譯セリ。而モ未ダ講敷セズ。其後比臺ノ
法聰律師已來。專ラ四分律ヲ講弘セリ。四分ノ疏ヲ作
ルコト二十家也。梁陳隋唐次第傳承ス。唐朝ノ南山道
宣律師ニ至テ。戒疏。業疏。行事鈔ヲ作テ。盛ンニ戒律
ヲ宗トセリ。故ニ南山律師ヲ以テ律宗ノ高祖トス。大
元已後ハ震旦ノ律宗ヲ廢絶セリ。我カ日本國欽明天
皇ノ御宇。佛法初テ渡テ後。歴代僧尼異國本朝タガヒ
ニ出入ストイヘドモ。未ダ正ク登壇受戒ノ法儀ヲ執
行セズ。但ダ律藏ヲ講敷スルノミナリ。然ルニ第四十
【十ページ下段】
六代孝謙天皇ノ御宇。天平勝寶六年甲午ノ歳。唐朝ノ
鑑眞和尚來著セリ。王臣大キニ歡悦シテ。即南都東大
寺ニ戒壇ヲ立テ。上皇。皇帝。太后。太子。公卿已下。戒
法ノ受者四百三十餘人。僧尼受戒ノ者ノ前後合シテ
四萬餘人ナリ。本朝ノ戒法此時正ク盛ンナリ。鑑眞和
尚初メ唐朝ニ於テ。弘景禪師ニ隨テ具足戒ヲ受ケ。道
岸律師ニ隨テ菩薩戒ヲ受ケ。融濟律師ニ隨テ南山律
鈔等ヲ學セリ。弘景。道岸。融濟。皆是レ南山道宣律師
ノ受學ノ弟子也。鑑眞來朝已來。南京ノ諸寺盛ンニ律
法ヲ學ス。正クハ東大寺ヲ以テ律宗ノ本處トス。是ヲ
南都律ト名ク。第一ノ三論宗ヨリ。此ノ鑑眞所傳ノ南
山律宗ニ至ルマデヲ。南都ノ六宗ト名ク。又南山律宗
ニ北京律ト云者アリ。泉涌寺ノ開山俊芿法師。入宋シ
テ南山相承律宗ヲ學シ。本朝八十四代順德天皇ノ御
宇。建暦元年辛未ノ歳歸朝シテ。北京泉涌寺ニ於テ弘
通セリ。南都律ト少シ不同アリ。是皆南山所傳ノ小乗
律宗也。次ニ天台律宗ト者。大乗菩薩戒也。是ハ戒法
【十一ページ上段】
ノ義意モ師資ノ血脈モ各別ノ所談也。正クハ法華開
顯ノ妙理ニ依リ。傍ニハ梵網經ノ十重禁戒。四十八輕
戒等ヲ用ルナリ。臺上ノ盧舎那佛。妙海王子等ノ二十
餘ノ菩薩次第相傳シテ。震旦ノ南岳大師。天台大師稟
承アリ。乃至唐朝ノ道邃和尚ノ時。日本ノ傳教大師入
唐受戒シ。本朝ニ將來シテ。叡山ニ戒壇ヲ立玉ヘリ。吾
ガ朝人王第五十代桓武天皇。五十一代平城天皇。五十
二代嵯峨天皇。此ノ三代ニ亙ツテ弘傳シ玉ヘリ。ソレ
ヨリコノカタ。今ノ世ニ至ルマデ大戒ノ的傳アリ。是
ヲ圓頓妙戒ト名ク。此ノ圓頓戒ノ。十二門ノ次第。相傳戒。
發得戒。性得戒ノ義。三聚淨戒ノ正體。一心戒藏ノ性
理等。廣博ナルコト須彌ノ如ク。甚深ナルコト大海ノ
如シ。其所詮ハ諸ノ戒法ヲ己心本具ト達スルナリ。七
衆ヲ分ルコトナク。通ジテ四衆ニ授ルナリ。一分十分
ノ持者アリ。サレバ山門ノ末流ノ戒家。法勝寺。元應
寺。廬山寺。二尊院。般舟院。遣迎院等。皆天台律宗也。
委ク爰ニ記シガタシ。
【十一ページ下段】
七 天台宗
天台宗トハ天台智者大師ノ法流ヲクム宗也。震旦
ノ台州ニ天台山ト云山アリ。此山ニ住玉ヘル智者大
師ト申ス明哲アリ。本地ハ藥王菩薩ニシテ。等覺深位
ノ大士。靈山法華ノ聽衆也。垂迹ノ時ハ十德ヲソナヘ
玉ヘル絶倫ノ高士也。此天台大師ノ判釋ニ四教五時
ヲ立テ。如來一代説教ノ方地ヲ明カニ示シ玉ヘリ。正
クハ法華經ヲ所依トシ玉ヘルカ故ニ。天台法華宗ト
云也。其已前南三北七十流ノ教相トテ。代代ノ知識種
種ノ釋ヲ設ケ玉ヒシカドモ。皆佛意ヲ明メズ。法理ヲ
盡サザル麤釋也。然ルニ天台大師御出世アツテ。自解
佛乗ノ大智用ヲ施シ。化法ノ四教。化儀ノ四教。五時。
五味。三諦。三觀。十境。十乗等ノ義門ヲ明シ玉ヘルガ
故ニ。天下ノ學士是ヲ見テ佛教ノ大旨ヲ明ラメ。己心
ノ實理ヲ了ス。誠ニ是レ行人ノ心鏡。巨夜ノ明燈也。サ
レバ陳隋二代ノ國師トシテ。王臣頭ベヲカタブケ。萬
民掌ヲ合セシコト古今比類ナシ。天台大師ノ後ニ。又
現代語訳
らを守る。四分律とは二百五十戒である。比丘・比丘尼・優婆塞・優婆夷・沙弥・沙弥尼・式叉摩那の七衆に分けて、それぞれに戒法を授ける。殺・盗・淫・妄の四重禁を根本とする。二百五十戒の名義は、ここに書き尽くすことではない。天竺において盛んにこの戒律を行う。支分は多端である。
仏滅後一千十六年、後漢の永平十年（67年）に仏法が初めて震旦に渡ったといわれるが、戒法はまだ伝わらなかった。三百四十余年を経て、姚秦の弘始十二年庚戌の歳（400年）に、初めて四分律を渡して仏陀耶舎が翻訳した。しかしまだ講義されなかった。その後、北斉の法聡律師以来、専ら四分律を講義し弘めた。四分の疏を作ることは二十家である。梁・陳・隋・唐と次第に伝承した。唐朝の南山道宣律師に至って、戒疏・業疏・行事鈔を作って、盛んに戒律を宗とした。ゆえに南山律師をもって律宗の高祖とする。大元以後は震旦の律宗を廃絶した。
我が日本国欽明天皇の御宇、仏法が初めて渡って後、歴代僧尼が異国・本朝互いに出入りするといえども、まだ正しく登壇受戒の法儀を執行しなかった。ただ律蔵を講義するのみであった。しかるに第四十六代孝謙天皇の御宇、天平勝宝六年甲午の歳（754年）、唐朝の鑑真和尚が来着した。王臣は大いに歓悦して、即ち南都東大寺に戒壇を立て、上皇・皇帝・太后・太子・公卿以下、戒法の受者四百三十余人、僧尼受戒の者の前後合わせて四万余人である。本朝の戒法はこの時正に盛んになった。
鑑真和尚は初め唐朝において、弘景禅師に従って具足戒を受け、道岸律師に従って菩薩戒を受け、融済律師に従って南山律鈔等を学んだ。弘景・道岸・融済は皆これ南山道宣律師の受学の弟子である。鑑真来朝以来、南京の諸寺は盛んに律法を学ぶ。正しくは東大寺をもって律宗の本処とする。これを南都律と名づける。第一の三論宗より、この鑑真所伝の南山律宗に至るまでを、南都の六宗と名づける。
また南山律宗に北京律という者がある。泉涌寺の開山俊芿法師が入宋して南山相承律宗を学し、本朝八十四代順徳天皇の御宇、建暦元年辛未の歳（1211年）に帰朝して、北京泉涌寺において弘通した。南都律と少し異同がある。これは皆南山所伝の小乗律宗である。
次に天台律宗とは大乗菩薩戒である。これは戒法の義意も師資の血脈も各別の所談である。正しくは法華開顕の妙理に依り、傍には梵網経の十重禁戒・四十八軽戒等を用いる。台上の盧舎那仏、妙海王子等の二十余の菩薩が次第相伝して、震旦の南岳大師・天台大師が稟承した。乃至唐朝の道邃和尚の時、日本の伝教大師が入唐受戒し、本朝に将来して叡山に戒壇を立てられた。我が朝人王第五十代桓武天皇・五十一代平城天皇・五十二代嵯峨天皇、この三代にわたって弘伝された。それよりこのかた、今の世に至るまで大戒の的伝がある。これを円頓妙戒と名づける。
この円頓戒の十二門の次第、相伝戒・発得戒・性得戒の義、三聚浄戒の正体、一心戒蔵の性理等は、広博なること須弥のごとく、甚深なること大海のごとし。その所詮は諸の戒法を己心本具と達することである。七衆を分けることなく、通じて四衆に授ける。一分十分の持者がある。されば山門の末流の戒家、法勝寺・元応寺・廬山寺・二尊院・般舟院・遣迎院等は皆天台律宗である。委しくここに記しがたい。
**七 天台宗**
天台宗とは天台智者大師の法流を汲む宗である。震旦の台州に天台山という山がある。この山に住まれた智者大師という明哲がある。本地は薬王菩薩にして等覚深位の大士、霊山法華の聴衆である。垂迹の時は十徳を備えられた絶倫の高士である。
この天台大師の判釈に四教五時を立て、如来一代説教の方地を明かに示された。正しくは法華経を所依とされたがゆえに、天台法華宗という。その以前南三北七十流の教相とて、代々の知識が種々の釈を設けられたけれども、皆仏意を明かさず、法理を尽くさない粗釈である。
しかるに天台大師御出世があって、自解仏乗の大智用を施し、化法の四教・化儀の四教・五時・五味・三諦・三観・十境・十乗等の義門を明かされたがゆえに、天下の学士はこれを見て仏教の大旨を明らかにし、己心の実理を了する。誠にこれは行人の心鏡、巨夜の明灯である。されば陳・隋二代の国師として、王臣は頭を傾け、万民は掌を合わせたことは古今比類がない。天台大師の後に、また
英語訳
[they] uphold. The Dharmaguptaka Vinaya consists of 250 precepts. They are divided into seven groups: bhikṣu (monks), bhikṣuṇī (nuns), upāsaka (laymen), upāsikā (laywomen), śrāmaṇera (novice monks), śrāmaṇerikā (novice nuns), and śikṣamāṇā (probationary nuns), with precept-dharmas being conferred on each respectively. The four grave prohibitions—killing, stealing, sexual misconduct, and false speech—form the foundation. The names and meanings of the 250 precepts cannot be fully written out here. In India, these precepts and vinaya were practiced vigorously. The branches and aspects are manifold.
One thousand and sixteen years after the Buddha's parinirvāṇa, in the tenth year of Yongping of the Later Han (67 CE), Buddhism first crossed to China, but the precept-dharmas had not yet been transmitted. After more than 340 years, in the twelfth year of Hongshi of Yao Qin, year of the metal dog (400 CE), the Dharmaguptaka Vinaya was first brought across and translated by Buddhayaśas. However, it was not yet lectured upon. Later, from Vinaya Master Facong of Northern Qi onward, they exclusively lectured on and propagated the Dharmaguptaka Vinaya. Twenty lineages composed commentaries on the Four-Part [Vinaya]. It was successively transmitted through Liang, Chen, Sui, and Tang. When it reached Vinaya Master Daoxuan of Nanshan in the Tang court, he composed the Precept Commentary, Karma Commentary, and Compendium of Practice, vigorously making precepts and vinaya his school. Therefore, Nanshan Vinaya Master is considered the great patriarch of the Vinaya school. After the Great Yuan period, the Chinese Vinaya school was abolished and extinguished.
In our Japan during the reign of Emperor Kinmei, after Buddhism first crossed over, though monks and nuns from foreign countries and our homeland came and went through successive generations, they had not yet properly carried out the ritual procedures for ascending the ordination platform to receive precepts. They merely lectured on the Vinaya Piṭaka. However, during the reign of the forty-sixth emperor, Empress Kōken, in the sixth year of Tenpyō Shōhō, year of the wood horse (754 CE), the Chinese monk Jianzhen arrived. The imperial court and ministers rejoiced greatly, immediately establishing an ordination platform at Tōdai-ji in the southern capital, with over 430 recipients of precept-dharmas including the retired emperor, emperor, empress dowager, crown prince, and court nobles and below, and over 40,000 monks and nuns who received ordination before and after combined. The precept-dharmas of our homeland truly flourished at this time.
Monk Jianzhen initially received full ordination from Dhyāna Master Hongjing in China, received bodhisattva precepts from Vinaya Master Dao'an, and studied the Nanshan Vinaya Compendium and others from Vinaya Master Rongji. Hongjing, Dao'an, and Rongji were all disciples who received instruction from Nanshan Vinaya Master Daoxuan. Since Jianzhen's arrival at court, the various temples of the southern capital vigorously studied vinaya dharma. Properly speaking, Tōdai-ji serves as the original site of the Vinaya school. This is called the Southern Capital Vinaya. From the first Sanlun school to this Nanshan Vinaya school transmitted by Jianzhen is called the Six Schools of the Southern Capital.
Also within the Nanshan Vinaya school there is what is called Northern Capital Vinaya. Dharma Master Shunjō, the founding master of Sennyu-ji, went to Song and studied the Nanshan succession Vinaya school, returning to court in the first year of Kenryaku, year of the metal sheep (1211 CE) during the reign of the eighty-fourth emperor Juntoku of our homeland, and propagated it at Northern Capital Sennyu-ji. There are slight differences from the Southern Capital Vinaya. These are all Hīnayāna Vinaya schools of Nanshan transmission.
Next, the Tiantai Vinaya school consists of Mahāyāna bodhisattva precepts. The doctrinal meaning of the precept-dharmas and the teacher-disciple lineages are separate matters for each. Primarily they rely on the wonderful principle of the Lotus Sutra's opening and revealing, and secondarily they use the ten grave prohibitions and forty-eight minor precepts of the Brahmajāla Sutra. Vairocana Buddha on the platform, Prince Miaohaiand over twenty other bodhisattvas transmitted it in succession, and Great Masters Nanyue and Tiantai in China received and inherited it. Up until Chinese monk Daosu, Japanese Great Master Dengyō went to Tang to receive ordination, brought it back to our homeland, and established an ordination platform on Mount Hiei. During the reigns of the fiftieth human emperor Kanmu, fifty-first emperor Heizei, and fifty-second emperor Saga of our court, it was propagated across these three reigns. From that time until the present world, there has been an authentic transmission of the great precepts. This is called the Perfect and Sudden Wonderful Precepts.
The twelve-stage sequence of these Perfect and Sudden Precepts, the meaning of transmitted precepts, acquired precepts, and inherently possessed precepts, the true essence of the three collections of pure precepts, the essential principle of the single-mind precept treasury, etc., are as vast as Mount Sumeru and as profound as the great ocean. Their ultimate meaning is to realize that all precept-dharmas are inherently complete in one's own mind. Without dividing into seven groups, they are conferred universally on the four assemblies. There are those who maintain one part or ten parts. Therefore, the precept lineages among the branches of the mountain gate—Hōshō-ji, Gen'ō-ji, Rozan-ji, Nison-in, Hanshū-in, Kenkō-in, etc.—are all Tiantai Vinaya school. It is difficult to record the details here.
**7. Tiantai School**
The Tiantai school is the school that draws from the dharma-lineage of Tiantai Zhizhe Great Master. In Taizhou of China there is a mountain called Tiantai Mountain. There was a sage called Zhizhe Great Master who resided on this mountain. His original ground is Bhaiṣajyarāja Bodhisattva, a great being of the profound stage of near-perfect enlightenment, a member of the assembly listening to the Lotus Sutra on Vulture Peak. When he appeared in the world, he was an incomparable noble sage endowed with ten virtues.
In this Tiantai Great Master's judgments and explanations, he established the Four Teachings and Five Periods, clearly showing the scope of the Tathāgata's lifetime of expounding teachings. Because he properly took the Lotus Sutra as his basis, it is called the Tiantai Lotus school. Previously, with the doctrinal phases of the "three schools of the south and seven schools of the north and ten streams," successive generations of learned masters established various explanations, but they were all coarse explanations that did not clarify the Buddha's intention or exhaust the principles of dharma.
However, when Tiantai Great Master appeared in the world, he applied the great wisdom-function of self-understanding the Buddha Vehicle, clarifying the doctrinal gates of the four teachings of conversion methods, four teachings of conversion forms, five periods, five flavors, three truths, three contemplations, ten realms, ten vehicles, etc. Therefore, scholars throughout the realm saw this and clarified the great purport of Buddhism, understanding the true principle of their own minds. Truly this is the mind-mirror for practitioners, the bright lamp in the long night. Thus, serving as national teacher for two dynasties, Chen and Sui, kings and ministers bowed their heads and all people joined their palms—this is without parallel in ancient and modern times. After Tiantai Great Master, there was also...