翻刻
【五〇頁上段】
勝󠄁寶五年癸巳。十二月十二日。大唐鑑眞󠄀和尙來朝󠄁。住＿二
大安寺＿一。同六年四月。建＿二小乘戒壇於南都＿一。蓋戒壇之濫
觴也。招提寺。觀音寺。藥師寺等戒壇者。皆鑑眞󠄀奉＿レ勅所＿レ
立也。是故於＿二本邦󠄂《返り点：一》。稱＿二鑑眞󠄀《返り点：一》爲＿二傳戒之祖＿一也。所＿レ依四分
戒者。小乘也。梵網戒者。權大乘也。祖書七《割書：卅｜二。》廿六《割書：十｜四。》
啓蒙十。《割書：七十六｜已下。》
○五戒者。 一不殺生戒。二不偸盜戒。三不邪婬戒。四
不妄語戒。五不飮酒戒。
八戒者。 自《返り点：レ》一至《返り点：レ》五同《返り点：レ》上。六不塗餝香𨲩歌舞視廳。七
不眠坐高廣嚴麗床座。八不非時食。《割書：毎日｜二食。》
十善戒者。 身三。謂不殺生。不偸盜。不邪婬也。
口四。謂不妄語。不惡口。不兩舌。不䛴語也。意三。謂不
貪欲。不瞋恚。不愚癡也。犯＿レ之曰《返り点：ニ》十惡＿一。
五篇者。 一波羅夷。二僧殘。三波逸提。四波羅提提舍
尼。五突吉羅。
七聚者。 一波羅夷。二僧殘。三偸蘭。四波逸提。五波
羅提提舍尼。六突吉羅。七惡作惡說。
【五〇頁下段】
二百五十戒者。 略頌曰。四重。四提。二不定。十三僧
殘。七滅諍。三十捨󠄁墮爲六十。九十單墮百衆學。是名《返り点：ニ》二
百五十戒＿一。五百戒者。 比丘尼此二遍󠄁授也。道󠄁宣律師
曰。佛法二寶。非＿レ僧不＿レ弘。僧寶所＿レ存。非＿レ戒不＿レ立。《割書：文。》
○金光明經曰。五戒亦是大乘法門。《割書：云云。》
○梵網経《割書：羅什譯｜七紙》曰。戒如＿二明日月＿一。亦如＿二瓔珞珠＿一。微塵菩
薩衆。由＿レ是成＿二正覺＿一。《割書：至。》衆生受＿二佛戒＿一。卽入＿二諸佛位＿一。位同＿二
大覺＿一。已眞󠄀是諸佛子。《割書：文。》祖書十六《割書：三十｜六七。》二義。《割書：云云。》
○阿含經曰。若背《返り点：二》二百五十戒等戒門＿一。其中一戒犯用者。
卽國中盜也。云云。
△文句八《割書：五十｜九紙》曰。佛滅後惡世不應戒比丘。雖＿下說＿二戒法＿一
而得＿レ活＿上。而於＿二戒法＿一。不＿二樂行＿一等。《割書：文。》
△妙樂八《割書：末｜四》曰。不應戒者。出＿レ家離＿レ世。割＿レ愛慕＿レ道󠄁。應＿下
以《返り点：ニ》五分＿一。而爲＿中正則＿上。尙違󠄂《返り点：二》小乘之戒＿一。而反輕＿二大敎＿一者。尤
害之甚。《割書：至。》雖說至＿二得活等＿一者。謂著《返り点：二》其所說＿一。不＿二勤行＿一＿レ之。
專思＿二自活＿一。如＿レ斯等輩。名＿二相似三學。矯三學。賊三學。詐
三學＿一。而欲＿レ輕＿二通敎者＿一。《割書：文。》啓運󠄁抄卅三《割書：十。》卅五。《割書：十。》中正
【五一頁上段】
十九《割書：五十｜七》
○顯戒論曰。原夫賜＿二白牛＿一朝󠄁不＿レ用《返り点：二》三車＿一。得＿二家業＿一夕何
須＿二除糞＿一。故經曰。正直捨󠄁方便。但說無上道󠄁。《割書：文。》
△顯掦大戒論云。若別無＿二菩薩戒＿一者。牛跡之外。應＿レ無＿二
大海＿一。若言＿レ無者。何異＿二𧎚蟆＿一。若許＿レ有者。當＿レ知小戒之外。
別有＿二大乘菩薩戒＿一也。《割書：文。》
△法華方便品曰。若以＿二小乘＿一化。乃至於《返り点：二》一人＿一。我卽墮＿二
慳貪＿一。此事爲不可。 又曰。終󠄁不＿下以＿二小乘＿一。濟＿中-度於衆生＿上
等。《割書：文。》
△蓮󠄀祖。《割書：内廿六｜十九紙》律宗者。一向小乘也。其於＿二月氏＿一也。正
法千年初五百年之小法。其於＿二日本＿一也。像法之中。法華
天台宗未流布之時。且爲＿二調󠄁機＿一也。例如＿下日之將＿レ出。而
明星先＿レ之。雨之將＿レ施。而陰雲先起󠄁《返り点：上》也。日出雨降之後。星
雲何爲乎。若於＿二末法＿一行＿レ之。則譬如＿下授＿二重病於輕藥＿一。載＿中
大石於小船＿上耳。又身苦暇費而無＿レ驗。猶󠄁如＿二華而無＿一＿レ菓。故
敎大師出＿二-現於像末＿一。建＿二-立迹門戒壇於叡山＿一。於＿レ是乎。忽
捨󠄁《返り点：二》二百五十戒＿一畢。又鑒眞󠄀末輩。南都七大寺一十四人。
【五一頁下段】
三百餘人。加＿レ誓成＿二大乘人＿一。一國擧捨󠄁《返り点：二》小乘律儀＿一了。可＿レ
見＿二其受戒之書＿一等。《割書：巳上取意｜具󠄁文可拜。》錄内四。《割書：卅三｜四紙。》啓蒙十一。《割書：五十｜五。》
往撿。
○蓮󠄀祖《割書：同｜抄》曰。四分律。十誦律等者。一向小乘也。小乘之
中。最下小律也。《割書：文。》大戒論一。《割書：十三紙｜巳下。》
○律徒。天魔󠄁國賊。錄内十三《割書：四十｜九》同廿九《割書：十。》同廿六《割書：廿｜二。》
○梵網經。無慙受施戒文曰。若佛子信心出家。受＿二佛正
戒＿一故。起󠄁《返り点：レ》心毁＿二犯聖󠄁戒＿一者。不＿レ得＿レ受《返り点：二》一切檀越供養＿一。亦不＿レ
得＿二國王地上行＿一。不＿レ得＿レ飮＿二國王水＿一。五千大鬼。常遮󠄁《返り点：二》其前󠄁《返り点：一》。
言＿二大賊＿一。若入＿二房舍城邑宅中＿一。鬼復常掃＿二其脚跡＿一。一切世
人。罵言＿二佛法中賊＿一。一切衆生。眼不＿レ欲＿レ見。犯戒之人。畜
生無＿レ異。木頭無＿レ異。《割書：文。》與咸注。《割書：下之二五｜十四五。》
○顯戒論上《割書：卅｜六。》不＿レ順＿二法華制＿一。更學＿二聲聞小律儀＿一也。《割書：文》
○又曰。今順＿二法華＿一。不＿レ許＿二小乘＿一。《割書：文。》未＿レ見＿二此文＿一。
△法華經曰。此經難持。若暫持者。《割書：至。》是則勇猛。是則精
進󠄁。是名＿二持戒行頭陀者＿一。《割書：文。》祖書卅八《割書：廿｜一》又卅二《割書：七》等。
○止觀二。引＿二智論＿一曰。寧起󠄁《返り点：二》惡癩野干之心＿一。不＿レ生＿レ聲聞
現代語訳
【五〇頁上段】
天平勝宝五年癸巳（753年）十二月十二日、大唐の鑑真和尚が来朝し、大安寺に住した。同六年四月、南都（奈良）に小乗の戒壇を建立した。これが戒壇の始まりである。招提寺・観音寺・薬師寺等の戒壇は、みな鑑真が勅命を奉じて建立したものである。それゆえ、わが国においては、鑑真を伝戒の祖と称するのである。依拠する四分戒は小乗であり、梵網戒は権大乗である。〔祖書七（三十二・二十六）十四。啓蒙十（七十六以下）〕
○五戒とは。一、不殺生戒。二、不偸盗戒。三、不邪婬戒。四、不妄語戒。五、不飲酒戒。
八戒とは。第一から第五は上記と同じ。六、香を塗り飾り、歌舞を視聴してはならない戒。七、高広荘厳な床座に臥し坐してはならない戒。八、非時に食してはならない戒（毎日二食）。
十善戒とは。身の三つ、すなわち不殺生・不偸盗・不邪婬。口の四つ、すなわち不妄語・不悪口・不両舌・不綺語。意の三つ、すなわち不貪欲・不瞋恚・不愚痴。これを犯すことを十悪という。
五篇とは。一、波羅夷。二、僧残。三、波逸提。四、波羅提提舎尼。五、突吉羅。
七聚とは。一、波羅夷。二、僧残。三、偸蘭。四、波逸提。五、波羅提提舎尼。六、突吉羅。七、悪作悪説。
【五〇頁下段】
二百五十戒とは。略頌に曰く、四重・四提・二不定・十三僧残・七滅諍・三十捨堕を六十となし・九十単堕・百衆学、これを二百五十戒と名づける。五百戒とは、比丘尼に対してはこの二度授けるものである。道宣律師曰く、「仏法の二宝（法・僧）は、僧なくして弘まらず、僧宝の存するところは、戒なくして立たない」〔文〕
○『金光明経』曰く、五戒もまた大乗の法門である。〔云云〕
○『梵網経』（羅什訳・七紙）曰く、「戒は明らかな日月のごとく、また瓔珞の珠のごとし。微塵の菩薩衆、これによって正覚を成す」〔至〕「衆生が仏戒を受けると、ただちに諸仏の位に入り、位は大覚と同じく、すでに真に諸仏の子である」〔文〕〔祖書十六（三十六・七）、二義（云云）〕
○『阿含経』曰く、二百五十戒等の戒門に背き、その中の一戒でも犯した者は、すなわち国中の盗賊である。云云。
△『文句』八（五十九紙）曰く、「仏滅後の悪世において、戒に応じない比丘は、戒法を説いて生活の資を得ながら、戒法を喜んで行ぜず」等。〔文〕
△『妙楽』八（末・四）曰く、「戒に応じない者とは、出家して世を離れ、愛欲を断ち道を慕いながら、当然、五分〔法身の香〕をもって正則となすべきところ、なお小乗の戒すら違犯し、かえって大教を軽んずる者は、その害が甚だしい」〔至〕「得活等に至るというのは、その説くところに執着し、勤めて行ぜず、もっぱら自活のみを思う。かかる輩を相似三学・矯三学・賊三学・詐三学と名づける。通教の者を軽んじようとする」〔文〕〔啓運抄三十三（十）・三十五（十）・中正〕
【五一頁上段】
十九（五十七）
○『顕戒論』曰く、「そもそも白牛（の車）を賜われば、朝には三車（の方便）を用いず、家業（仏果）を得た夕べには、何ぞ除糞（小乗の行）を要しようか。ゆえに経に曰く、『正直に方便を捨て、ただ無上道を説く』」〔文〕
△『顕揚大戒論』云、「もし別に菩薩戒がないとすれば、牛の足跡の外に大海があるはずがない。無いと言うならば、井の中の蛙と何が違うか。有ると認めるならば、小戒の外に別に大乗菩薩戒があると知るべきである」〔文〕
△『法華経』方便品曰く、「もし小乗をもって化すならば、たとえ一人にでも、我はすなわち慳貪に堕ちる。この事は不可である」。また曰く、「終に小乗をもって衆生を済度することはない」等。〔文〕
△蓮祖（内二十六・十九紙）、「律宗は一向小乗である。月氏（インド）においては、正法千年の初め五百年間の小法である。日本においては、像法の中、法華天台宗がいまだ流布していない時に、ひとまず機根を調えるためのものである。例えば、日の出ようとする前に明星が先立ち、雨の降ろうとする前に陰雲が先に起こるようなものである。日が出て雨が降った後、星や雲に何の意味があろうか。もし末法においてこれを行うならば、例えば重病に軽薬を授け、小船に大石を載せるようなものである。また身を苦しめ暇を費やして効験がなく、なお花があって実のないようなものである。ゆえに伝教大師が像末に出現し、叡山に迹門戒壇を建立されたとき、ただちに二百五十戒を捨て終えた。また鑑真の末輩、南都七大寺一十四人、
【五一頁下段】
三百余人が誓いを加えて大乗人となり、一国挙げて小乗律儀を捨て了わった。その受戒の書等を見るべきである」〔以上取意、具文は拝すべし〕〔録内四（三十三・四紙）、啓蒙十一（五十五）往検〕
○蓮祖（同抄）曰く、「四分律・十誦律等は一向小乗である。小乗の中でも、最も下の小律である」〔文〕〔大戒論一（十三紙以下）〕
○律の徒は天魔・国賊である。〔録内十三（四十九）・同二十九（十）・同二十六（二十二）〕
○『梵網経』無慚受施戒文曰く、「もし仏子が信心をもって出家し、仏の正戒を受けながら、心を起こして聖戒を毀犯する者は、一切の檀越の供養を受けてはならない。また国王の地上を行ってはならない。国王の水を飲んではならない。五千の大鬼が常にその前を遮って『大賊よ』と言う。若し房舎・城邑・宅中に入れば、鬼がまたその足跡を常に掃い去る。一切の世人が罵って『仏法中の賊』と言う。一切の衆生は目にも見たくないと思う。戒を犯した人は畜生と異ならず、木石と異ならない」〔文〕〔与咸注（下之二・五十四五）〕
○『顕戒論』上（三十六）「法華の制に順わず、更に声聞の小律儀を学ぶものである」〔文〕
○また曰く、「今、法華に順じて、小乗を許さない」〔文〕〔この文いまだ見ず〕
△『法華経』曰く、「この経は持ち難し。もし暫くでも持つ者は」〔至〕「これ勇猛なり、これ精進なり、これを戒を持ち頭陀を行ずる者と名づける」〔文〕〔祖書三十八（二十一）・また三十二（七）等〕
○『止観』二、『智論』を引いて曰く、「寧ろ悪癩の野干（ジャッカル）の心を起こすとも、声聞の
英語訳
**[Page 50, Upper Section]**
On the twelfth day of the twelfth month of the fifth year of Tenpyō-Shōhō (753 CE), the Great Tang monk Ganjin (Jianzhen) arrived in Japan and resided at Daianji Temple. In the fourth month of the following year, he established a Hīnayāna ordination platform (kaidan) at the Southern Capital (Nara). This was the very beginning of ordination platforms in Japan. The ordination platforms at Tōshōdaiji, Kanzeonji, Yakushiji, and others were all established by Ganjin under imperial decree. For this reason, in our country, Ganjin is referred to as the patriarch of the transmission of precepts. The Four-Part Vinaya (Shibun-kai) upon which he relied is Hīnayāna, while the Brahmā Net precepts (Bonmō-kai) are provisional Mahāyāna. [Citations from ancestral writings and commentaries follow.]
**○ The Five Precepts:** (1) Not to kill living beings; (2) Not to steal; (3) Not to engage in sexual misconduct; (4) Not to speak falsely; (5) Not to consume alcohol.
**The Eight Precepts:** Precepts one through five are the same as above. (6) Not to apply perfumes or ornaments, nor to watch or listen to singing and dancing; (7) Not to sleep or sit on high, wide, or luxuriously adorned beds or seats; (8) Not to eat at improper times (two meals per day).
**The Ten Good Precepts:** Three of the body: not to kill, not to steal, not to engage in sexual misconduct. Four of the mouth: not to lie, not to speak ill of others, not to speak duplicitously, not to speak frivolously. Three of the mind: not to be covetous, not to harbor anger, not to hold false views. Violating these is called the Ten Evils.
**The Five Categories (of monastic offenses):** (1) Pārājika; (2) Saṃghāvaśeṣa; (3) Pāyattika; (4) Pratideśanīya; (5) Duṣkṛta.
**The Seven Clusters (of offenses):** (1) Pārājika; (2) Saṃghāvaśeṣa; (3) Sthūlātyaya; (4) Pāyattika; (5) Pratideśanīya; (6) Duṣkṛta; (7) Evil deeds and evil speech.
**[Page 50, Lower Section]**
**The Two Hundred and Fifty Precepts:** A brief verse states: Four grave offenses, four forfeitures, two indefinite cases, thirteen cases of saṃghāvaśeṣa, seven methods of settling disputes, thirty cases of forfeiture and expiation making sixty, ninety single expiations, one hundred rules of training—these are named the Two Hundred and Fifty Precepts. **The Five Hundred Precepts:** These are conferred twice upon bhikkhunīs (nuns). The Vinaya master Daoxuan stated: "The two treasures of the Dharma—without the Sangha, they cannot be propagated; where the Sangha treasure resides, without precepts it cannot stand." [End of citation.]
**○** The *Suvarṇaprabhāsottama Sūtra* (Golden Light Sūtra) states: "The five precepts are also a gateway of the Mahāyāna Dharma." [Etc.]
**○** The *Brahmā Net Sūtra* (translated by Kumārajīva, folio 7) states: "The precepts are like the bright sun and moon, and like jewels on a garland. The bodhisattvas as numerous as dust motes attain perfect enlightenment through them." [Continuing to:] "When sentient beings receive the Buddha's precepts, they immediately enter the station of all Buddhas; their station is the same as that of the Great Enlightened One, and they are truly children of all Buddhas." [End of citation.] [Ancestral writings, vol. 16, pp. 36–37; Two Meanings, etc.]
**○** The *Āgama Sūtras* state: "If one turns away from the gate of precepts such as the Two Hundred and Fifty Precepts and violates even one precept, that person is a thief within the nation." Etc.
**△** The *Mohe Zhiguan Wenji* (Monku), vol. 8 (folio 59), states: "In the evil age after the Buddha's passing, monks who do not accord with the precepts, though they explain the Dharma of precepts and thereby obtain a livelihood, do not joyfully practice the Dharma of precepts," etc. [End of citation.]
**△** The *Miaole* (Myōraku), vol. 8 (concluding section, 4), states: "Those who do not accord with the precepts are people who have left home and abandoned the world, cut off attachments and yearned for the Way, and ought to take the Five Portions [of the Dharma-body incense] as their proper standard. Yet they still violate even the Hīnayāna precepts and instead slight the Great Teaching—this is an extremely grave harm." [Continuing to:] "When it says they 'explain precepts and obtain a livelihood,' this means they cling to what they preach but do not diligently practice it, and focus entirely on sustaining themselves. Such people are called 'those who falsely imitate the Three Learnings, feign the Three Learnings, steal the Three Learnings, and deceive with the Three Learnings,' and they seek to belittle those of the comprehensive teaching." [End of citation.] [Keiun-shō, vols. 33 and 35; Chūsei, etc.]
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(Page references: 19, folio 57)
**○** The *Kenkai-ron* (Treatise Manifesting the Precepts) states: "Now that the white ox cart has been bestowed, one need not use the three carts in the morning; having attained the family estate at evening, why should one still need to remove dung? Therefore the sūtra says: 'Straightforwardly abandoning expedient means, only preaching the Unsurpassed Way.'" [End of citation.]
**△** The *Kenyō Daikai-ron* (Treatise Manifesting and Extolling the Great Precepts) states: "If there were no separate bodhisattva precepts, outside a cow's hoof-print there ought to be no great ocean. To say there is none—how is that different from a frog in a well? If one grants that there is, then one must know that beyond the lesser precepts, there exist separately the great Mahāyāna bodhisattva precepts." [End of citation.]
**△** The *Lotus Sūtra*, Chapter on Expedient Means, states: "If I were to teach even one person using the Hīnayāna, I would fall into miserliness and greed. This must not be." And further: "I will never use the Hīnayāna to save and ferry sentient beings," etc. [End of citation.]
**△** The Patriarch of the Lotus (Nichiren) (Inner writings, vol. 26, folio 19): "The Vinaya school is entirely Hīnayāna. In India (Moonland/月氏), it was the lesser teaching of the first five hundred years of the Age of the True Dharma's thousand years. In Japan, during the Age of the Semblance Dharma, when the Lotus and Tendai schools had not yet spread, it served provisionally to condition people's spiritual faculties. It is like the morning star that precedes the rising sun, like the dark clouds that arise before rain falls. After the sun has risen and the rain has fallen, of what use are the star and the clouds? To practice it in the Age of the Degenerate Dharma would be like administering a mild medicine to a severe illness, or loading a great stone onto a small boat. One would only suffer in body and waste time without result—like flowers without fruit. Therefore, the Great Teacher Dengyō appeared in the age of Semblance and Degenerate Dharma and established the Trace-Gate ordination platform on Mt. Hiei, whereupon the Two Hundred and Fifty Precepts were immediately and completely abandoned. Moreover, the latter disciples of Ganjin—fourteen persons from the seven great temples of Nara,
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and more than three hundred persons in all—took vows and became Mahāyāna practitioners, and the entire country rose up and abandoned the Hīnayāna monastic code. One should look to the writings on receiving precepts," etc. [The above is a paraphrase; the full text should be reverently consulted.] [Inner Record, vol. 4, pp. 33–34; Keimon, vol. 11, p. 55; for further reference.]
**○** The Patriarch of the Lotus (same work) states: "The Four-Part Vinaya, the Ten-Recitation Vinaya, and others are entirely Hīnayāna. Among the Hīnayāna, they are the lowest and most minor disciplinary codes." [End of citation.] [Daikai-ron, vol. 1, folio 13 onwards.]
**○** Adherents of the Vinaya school are demons of Māra and enemies of the nation. [Inner Record, vols. 13, 29, 26; with citations.]
**○** The *Brahmā Net Sūtra*, the precept text on receiving offerings without shame, states: "If a son of the Buddha leaves home with a faithful heart and receives the correct precepts of the Buddha, but then arouses the intention to violate and break the sacred precepts, that person must not receive the offerings of any donor. Nor may that person walk upon the land of the king. Nor may that person drink the water of the king's realm. Five thousand great demons will constantly block that person's way, calling out 'Great Thief!' If that person enters into halls, cities, villages, or dwellings, demons will constantly sweep away the person's footprints. All people in the world will revile that person, saying 'Thief within the Buddha's Dharma!' All sentient beings will not wish to lay eyes on that person. One who violates the precepts is no different from an animal; no different from a block of wood." [End of citation.] [Yoshan Commentary, lower vol. 2, pp. 54–55.]
**○** *Kenkai-ron*, vol. 1 (folio 36): "Not following the ordinance of the Lotus Sūtra, one further studies the lesser monastic code of the śrāvakas." [End of citation.]
**○** Also states: "Now, following the Lotus Sūtra, the Hīnayāna is not permitted." [End of citation.] [This passage has not yet been located.]
**△** The *Lotus Sūtra* states: "This sūtra is difficult to uphold. If there is one who upholds it even briefly," [continuing to:] "this one is courageous, this one is diligent—this one is named a keeper of the precepts and a practitioner of dhūtaguṇa." [End of citation.] [Ancestral writings, vol. 38, p. 21; also vol. 32, p. 7, etc.]
**○** *Mohe Zhiguan* (Makashikan), vol. 2, citing the *Mahāprajñāpāramitā Śāstra* (Daichidoron), states: "It is better to arouse the mind of a mangy jackal afflicted with disease than to give rise to a śrāvaka