翻刻
【右頁・伝律図源解集下 最終頁】
【上段】
染筆集記。是則国師凝然律徳学業之道頗在＿二骨法＿一。仍
為＿レ令＿レ知＿二系図＿一。今其考＿二古本抄記＿一書出也。祖師名字之
体其数甚多。然而門葉所＿レ用大概不＿レ可＿レ過＿レ斯歟。後見
学士所＿レ訛可＿二新改＿一矣。悪筆不文字有＿レ愧＿二外見＿一。無＿レ及＿二
披露＿一努々。唯願以＿二草本修之功徳＿一為＿二滅罪生善之計＿一。
真如宮裏三身之月朗照。実相台上七宝之華弥鮮矣
東大寺末律沙門相似苾芻《割書：亮然｜》重慶《割書：行年廿七歳｜法﨟九夏》
一戒壇院金塔御舎利出現由来事
建治二歳次丙子三月十四日《割書：酉刻｜》自＿二唐禅院跡＿一仏
舎利掘出畢。
凡唐禅院者。鑑真和尚旧跡。当寺規模之霊地也。而
顛倒之後多年之間。僧院無＿レ跡。俗舎並＿レ檐。爰定
親僧正寺務之時。撤＿二-却数多￣ノ人屋＿一。建＿二-立一宇￣ノ仏
閣＿一。其後其仏閣当時造東大寺石壇勧進聖西迎上
人《割書：蓮実房｜》頻発＿二再興之大願＿一。先為＿二 四方￣ノ築地＿一。勧＿二-進
【下段】
土民＿一。令＿レ払＿二荊棘＿一之処。西北￣ノ角￣ニ有＿二大塚＿一。為＿レ成＿二平
地＿一令＿二掘鑿＿一之処。自＿二垣￣ノ根＿一掘＿二-出白瑠璃￣ノ壺＿一。《割書：口三寸｜計。即当＿レ》
《割書：鍬￣ニ砕＿レ 三。但￣シ仏舎利者一￣ツニ聚￣メ集￣メ如＿二｜栗餅＿一同三丸已。少少散在￣シ畢。》于＿レ時中道上人《割書：並｜》
聖然最前￣ニ自＿二真言院＿一馳＿二-向￣ヒ彼砌＿一奉＿レ入＿二件￣ノ仏舎
利於香箱＿一。則奉＿レ取之所也。《割書：云云｜》
此仏舎利者。月氏国￣ニテハ勝軍大王之分布￣ナリ。梵僧五
千粒持＿二-来￣ス大唐国揚州大明寺＿一。則受＿二-与￣ス鑑真和
尚＿一。其内二千粒納＿二￣シテ大雲寺之塔婆＿一。三千粒￣ハ和尚御
将来。一千粒￣ハ招提寺。一千粒￣ハ聖武天皇。一千粒￣ハ
唐禅院￣ニ納《割書：玉フ｜》也。
委細御舎利霊験記￣ニ在＿レ之。霊験記￣ハ一巻六十枚余
計在＿レ之。
【左頁上段】
律苑僧宝伝序
唐尚書鄭惟忠。嘗問＿二劉子玄＿一曰。自＿レ古文士多史才少何
耶。対曰。史有＿二 三長＿一才学識。世罕＿レ兼之。故史才少。夫中夏
文華之邦。詞臣名士車載斗量。至＿レ論＿二史才＿一猶罕＿レ兼之。況
日国乎。
湖東安養寺戒山律師堅公。幼入＿二緇門＿一。超＿二-出塵表＿一。品清
而学博。識遠而才雄。洞＿二-明今古＿一。兼習＿二教禅＿一。蓋釈門之文
鳳。法海之長鯨也。年来晏居之暇。編＿二-修律苑僧宝伝十五
巻＿一。凡三百余員。間為＿二之賛＿一。上自＿二西乾東震＿一次及＿二槫桑＿一。律
門高徳景行嘉言採摭殆尽。其文直而簡。其事核而詳。足＿三
称為＿二律宗一代之僧史＿一也。予惟律部如来金口親宣。滅後
優波離尊者結集聖衆重為頌出。由＿レ是聖師碩徳広弘＿二於
世＿一。代有＿二其人＿一。誠照世之恵灯。渡川之宝筏也。故仏言。汝
等比丘。於＿二我滅後＿一当＿下尊＿二-重珍＿三-敬波羅提木叉＿一。如＿中闇遇＿レ明
貧人得＿上レ宝。当＿レ知此則是汝等大師。若我住＿レ世無＿レ異＿レ此也。
夫如来叮嘱教誡之言。公既遵而行之。無＿レ忝＿レ為＿二南山支
【左頁下段】
属＿一。又閲＿二其所編全帙＿一。不＿二特其才華之抜萃＿一。尤嘉＿二其夙志
之扶宗＿一。是可＿レ尚也。日来請＿二序於予＿一。不＿レ獲＿二以辞＿一。竊念見＿レ
善不＿レ揚非＿二君子＿一。因述＿二其大略於巻首＿一。庶幾妄庸遊食之
徒。濫廁＿二僧倫＿一戒徳不＿レ修品行不＿レ立者。知＿レ有＿二所警＿一云 時
貞享戊辰五年仲春望旦支那国嗣祖沙門南源派書於天
徳丈室
現代語訳
【右頁・伝律図源解集下 最終頁】
【上段】
筆を染めて集記する。これすなわち国師凝然律徳の学業の道は、かなり骨法にあり。よって系図を知らしめんがために、今その古本抄記を考えて書き出すものなり。祖師の名字の体、その数はなはだ多し。しかれども門葉の用いるところ、大概これを過ぎざるか。後に学士の見るところ、誤りあらば新たに改むべし。悪筆不文、外見に愧ずることあり。披露に及ばず、ゆめゆめ。ただ願わくは草本修之の功徳をもって、滅罪生善の計とせん。
真如宮裏三身の月朗らかに照らし、実相台上七宝の華いよいよ鮮やかなり。
東大寺末律沙門相似苾芻《割書：亮然｜》重慶《割書：行年二十七歳｜法臘九夏》
一 戒壇院金塔御舎利出現由来の事
建治二年歳次丙子三月十四日《割書：酉刻｜》唐禅院跡より仏舎利を掘り出し畢んぬ。
そもそも唐禅院とは、鑑真和尚の旧跡、当寺規模の霊地なり。しかるに顛倒の後多年の間、僧院跡なく、俗舎軒を並ぶ。ここに定親僧正寺務の時、数多の人屋を撤却し、一宇の仏閣を建立す。その後その仏閣、当時東大寺石壇造営勧進聖西迎上人《割書：蓮実房｜》しきりに再興の大願を発す。まず四方の築地となし、土民に勧進し、荊棘を払わしむるところ、西北の角に大塚あり。平地と成さんために掘鑿せしむるところ、垣の根より白瑠璃の壺を掘り出す。《割書：口三寸ばかり。すなわち鍬に当たりて三つに砕く。ただし仏舎利は一つに聚め集めて栗餅のごとく三丸となり、少々散在し畢んぬ。》その時中道上人《割書：並｜》聖然最前に真言院より彼の砌に馳せ向かい、件の仏舎利を香箱に入れ奉る。すなわち取り奉るところなり。《割書：云云｜》
この仏舎利は、月氏国にては勝軍大王の分布なり。梵僧五千粒を大唐国揚州大明寺に持ち来たり、すなわち鑑真和尚に受け与う。その内二千粒は大雲寺の塔婆に納め、三千粒は和尚御将来。一千粒は招提寺、一千粒は聖武天皇、一千粒は唐禅院に納む。
委細は御舎利霊験記にこれあり。霊験記は一巻六十枚余ばかりこれあり。
【左頁上段】
律苑僧宝伝序
唐の尚書鄭惟忠、嘗て劉子玄に問うて曰く。古より文士多くして史才少なきは何ぞや。対えて曰く。史に三長あり、才・学・識なり。世に兼ね備うること罕なり。故に史才少なし。それ中夏文華の邦、詞臣名士車載斗量なり。史才を論ずるに至りては、なお兼ね備うること罕なり。況んや我が国をや。
湖東安養寺戒山律師堅公、幼くして緇門に入り、塵表を超出す。品清くして学博し。識遠くして才雄なり。今古に洞明し、教禅を兼習す。けだし釈門の文鳳、法海の長鯨なり。年来晏居の暇、律苑僧宝伝十五巻を編修す。およそ三百余員。間これがために賛を為す。上は西乾東震より次いで槫桑に及ぶ。律門高徳の景行嘉言、採摭殆ど尽くす。その文直にして簡、その事核にして詳なり。律宗一代の僧史と称するに足れり。予惟うに律部は如来金口親宣、滅後優波離尊者結集し聖衆重ねてこれを頌出す。これによりて聖師碩徳世に広弘す。代々その人あり。誠に照世の恵灯、渡川の宝筏なり。故に仏言わく。汝等比丘、我が滅後において当に波羅提木叉を尊重珍敬すべし。闇に明に遇い、貧人の宝を得るがごとし。当に知るべし、これすなわち汝等の大師なり。若し我れ世に住すとも、これに異なること無きなり。
それ如来叮嘱教誡の言、公すでにこれを遵い行い、南山の支属たることに忝じからず。また、その編するところの全帙を閲するに、ただその才華の抜萃のみにあらず、尤もその夙志の扶宗を嘉す。これ尚ぶべきなり。日来予に序を請う。辞するを得ず。竊かに念うに善を見て揚げざるは君子にあらず。よりてその大略を巻首に述ぶ。庶幾わくは妄庸遊食の徒、僧倫に濫廁し戒徳修めず品行立てざる者、警むるところあることを知らんことを。時に貞享戊辰五年仲春望旦支那国嗣祖沙門南源派天徳丈室に書す。
英語訳
**Right Page - Final Page of Denritsu Zugen Kaishū, Volume 2**
**Upper Section**
I take up the brush to compile this record. Indeed, the scholarly path of National Master Gyōnen's vinaya virtue lies considerably in the fundamental methods. Therefore, to make known the lineage chart, I now examine ancient manuscripts and records and write this out. The forms of the ancestral masters' names are exceedingly numerous. However, what the school branches use generally does not exceed this. If later scholars find errors, they should make new corrections. My poor calligraphy and inelegant writing bring shame before others' eyes. This should never be disclosed publicly. I only pray that through the merit of compiling this draft, it may serve as a means for eliminating sins and generating good.
The moon of the three bodies shines brightly in the palace of true suchness, and the flowers of the seven treasures on the platform of true characteristics become ever more vivid.
Vinaya monk of Tōdaiji temple, resembling a bhikṣu, Ryōzen, Jūkei (age 27, 9 years since ordination)
**Section on the Origin of the Sacred Relics' Appearance at the Golden Pagoda of the Ordination Platform**
On the 14th day of the 3rd month of Kōji 2 (1276), year of the Fire Rat, at the hour of the Cock, Buddha relics were excavated from the site of Tōzenji temple.
Generally speaking, Tōzenji was the former site of Master Ganjin, a sacred ground of this temple's foundation. However, after its decline, for many years there were no traces of the monastery, and secular houses lined up under the eaves. At this time, when Monk Superintendent Jōshin was in charge of temple affairs, he demolished numerous dwellings and constructed a single Buddhist hall. Later, regarding this Buddhist hall, the current fundraising monk Saikō Shōnin (Renjisubō), who was promoting the construction of Tōdaiji's stone platform, frequently made great vows for reconstruction. First, to create the surrounding earthen walls, he encouraged the local people to clear away thorns and brambles. In the northwest corner, there was a large mound. When they had it excavated to level the ground, a white crystal jar was dug up from the base of the wall. (About 3 inches in diameter. It struck the hoe and broke into three pieces. However, the Buddha relics had gathered together into three round lumps like chestnut cakes, with a few scattered about.) At that time, monk Chūdō and Shōzen rushed from Shingon-in to that site and reverently placed the Buddha relics in an incense box.
These Buddha relics were distributed by King Vikramāditya in India. A brahmin monk brought 5,000 grains to Daimyōji temple in Yangzhou, Tang China, and presented them to Master Ganjin. Of these, 2,000 grains were enshrined in the pagoda of Daiunji temple, and 3,000 grains were brought by the master. 1,000 grains went to Shōdaiji temple, 1,000 grains to Emperor Shōmu, and 1,000 grains were enshrined at Tōzenji.
The details are in the Record of Sacred Relic Miracles. The miracle record consists of about one volume of over 60 pages.
**Left Page Upper Section**
**Preface to the Biographies of Monastic Treasures of the Vinaya Garden**
Tang Minister Zheng Weizhong once asked Liu Zhixuan: "Why are there many literati from ancient times but few with historical talent?" He replied: "History has three excellences: talent, learning, and insight. The world rarely combines all three, hence historical talent is scarce." Even in the Middle Kingdom, a land of literary refinement, court scholars and famous literati are as numerous as cartloads and measures of grain, yet when it comes to historical talent, it is still rare to find all qualities combined. How much more so in our country?
Master Kaisan of Anyōji temple in the eastern lakes region, Monk Kenjō, entered the Buddhist order in his youth and transcended the dusty world. His character is pure and his learning broad; his insight far-reaching and his talent heroic. He thoroughly understands past and present and practices both doctrinal and meditation schools. He is truly a literary phoenix of the Buddhist gate, a great whale of the Dharma ocean. In recent years, during his leisurely retirement, he compiled the "Biographies of Monastic Treasures of the Vinaya Garden" in fifteen volumes, containing over 300 individuals. He also composed eulogies for them. From the western and eastern regions down to our mulberry fields, he has gathered virtually all the noble conduct and excellent words of the vinaya school's eminent virtuous masters. His writing is straightforward yet concise, his accounts accurate yet detailed. It truly deserves to be called the monastic history of one generation of the vinaya school.
I believe that the vinaya section was personally proclaimed by the Tathāgata's golden mouth, and after his passing, Venerable Upāli compiled it, with the holy assembly repeatedly producing verses. Through this, sage teachers and great virtuous masters widely propagated it in the world. Each generation has had such people. They are truly wisdom lamps illuminating the world, precious rafts for crossing the river. Therefore, the Buddha said: "You monks, after my passing, should respectfully treasure and revere the Prātimokṣa. It is like encountering light in darkness, like a poor person obtaining treasure. You should know that this is your great teacher. Even if I were to remain in the world, it would be no different from this."
Given the Tathāgata's earnest entrustment and instructional words, Master Kenjō has already followed and practiced them, bringing no shame to being a follower of Nanshan. Moreover, examining the complete work he compiled, it is not merely that his literary talent is outstanding, but especially praiseworthy is his long-held aspiration to support the school. This is admirable. Recently he requested a preface from me, and I could not decline. I secretly think that seeing good and not praising it is not the way of a gentleman. Therefore, I describe its general outline at the beginning of the volume, hoping that those foolish and mediocre idlers who improperly mix among the monastic community without cultivating precept-virtue or establishing proper conduct might know to take warning.
Written in the 5th year of Jōkyō, year of the Earth Dragon (1688), on the full moon day of mid-spring, by the Dharma-heir monk Nangen of China, in the Tentoku hermitage.