翻刻
【右頁・伝律図源解集下 最終頁】
【上段】
染筆集記。是則國師凝然律德學業之道頗在＿二骨法＿一。仍
爲＿レ令＿レ知＿二系圖＿一。今其考＿二古本抄記＿一書出也。祖師名字之
體其數甚多。然而門葉所＿レ用大槩不＿レ可＿レ過＿レ斯歟。後見
学士所＿レ訛可＿二新改＿一矣。惡筆不文字有＿レ愧＿二外見＿一。無＿レ及＿二
披露＿一努々。唯願以＿二草本修之功德＿一爲＿二滅罪生善之計＿一。
眞如宮裏三身之月朗照。實相臺上七寶之華彌鮮矣
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》
一戒壇院金塔御舍利出現由來事
建治二歲次丙子三月十四日《割書：酉刻》自＿二唐禪院跡＿一佛
舍利掘出畢。
凡唐禪院者。鑒眞和尚舊跡。當寺規模之靈地也。而
顚倒之後多年之間。僧院無＿レ跡。俗舍竝＿レ檐。爰定
親僧正寺務之時。撤＿二-却數多￣ノ人屋＿一。建＿二-立一宇￣ノ佛
閣＿一。其後其佛閣當時造東大寺石壇勸進聖西迎上
人《割書：蓮實房 ｜》頻發＿二再興之大願＿一。先爲＿二 四方￣ノ築地＿一。勸＿二-進
【下段】
土民＿一。令＿レ拂＿二荆棘＿一之處。西北￣ノ角￣ニ有＿二大塚＿一。爲＿レ成＿二平
地＿一令＿二掘鑿＿一之處。自＿二垣￣ノ根＿一掘＿二-出白瑠璃￣ノ壺＿一。《割書：口三寸｜計。卽當＿レ》
《割書：鍬￣ニ碎＿レ 三。但￣シ佛舍利者一￣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：竝》
聖然最前￣ニ自＿二眞言院＿一馳＿二-向￣ヒ彼砌＿一奉＿レ入＿二件￣ノ佛舍
利於香箱＿一。則奉＿レ取之所也。《割書：云云》
此佛舍利者。月氏國￣ニテハ勝軍大王之分布￣ナリ。梵僧五
千粒持＿二-來￣ス大唐國揚州大明寺＿一。則受＿二-與￣ス鑒眞和
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
將來。一千粒￣ハ招提寺。一千粒￣ハ聖武天皇。一千粒￣ハ
唐禪院￣ニ納《送り仮名：玉フ》也。
委細御舍利靈驗記￣ニ在＿レ之。靈驗記￣ハ一巻六十枚餘
計在＿レ之。
【左頁上段】
律苑僧寶傳序
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。對曰。史有＿二 三長＿一才學識。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
日國乎。
湖東安養寺戒山律師堅公。幼入＿二緇門＿一。超＿二-出塵表＿一。品淸
而學博。識遠而才雄。洞＿二-明今古＿一。兼習＿二敎禪＿一。蓋釋門之文
鳳。法海之長鯨也。年來晏居之暇。編＿二-修律苑僧寶傳十五
巻＿一。凡三百餘員。間爲＿二之贊＿一。上自＿二西乾東震＿一次及＿二槫桑＿一。律
門高德景行嘉言採摭殆盡。其文直而簡。其事核而詳。足＿三
稱爲＿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爲頌出。由＿レ是聖師碩德廣弘＿二於
世＿一。代有＿二其人＿一。誠照世之慧燈。渡川之寶筏也。故佛言。汝
等比丘。於＿二我滅後＿一當＿下尊＿二-重珍＿三-敬波羅提木叉＿一。如＿中闇遇＿レ明
貧人得＿上レ寶。當＿レ知此則是汝等大師。若我住＿レ世無＿レ異＿レ此也。
夫如來叮囑敎誡之言。公旣遵而行之。無＿レ忝＿レ爲＿二南山支
【左頁下段】
屬＿一。又閱＿二其所編全帙＿一。不＿二特其才華之拔萃＿一。尤嘉＿二其夙志
之扶宗＿一。是可＿レ尚也。日來請＿二序於予＿一。不＿レ獲＿二以辭＿一。竊念見＿レ
善不＿レ揚非＿二君子＿一。因述＿二其大略於卷首＿一。庶幾妄庸遊食之
徒。濫廁＿二僧倫＿一戒德不＿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國嗣祖沙門南源派書於天
德丈室
現代語訳
【右頁・伝律図源解集下 最終頁】
【上段】
筆を染めてこの記録を集めた。これは国師凝然の律学の学業の道が頗る骨法にあることを示している。そのため系図を知らしめんがために、今その古本の抄記を考究して書き出したのである。祖師の名字の体はその数が甚だ多い。しかしながら門葉の用いるところ、大概これを過ぎることはできないであろう。後に学士が見て誤りがあれば新たに改めることができるであろう。悪筆で文章も整わず、外見に恥じるところがある。披露するに及ばず、努々（つとめて避けるべきである）。ただ願わくは草本を修める功徳をもって滅罪生善の計らいとしたい。
真如宮裏の三身の月は朗らかに照らし、実相台上の七宝の華はいよいよ鮮やかである。
東大寺末律沙門相似苾芻亮然重慶（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酉の刻、唐禅院跡より仏舎利を掘り出し畢んぬ。
そもそも唐禅院は鑑真和尚の旧跡で、当寺規模の霊地である。しかし顛倒の後、多年の間、僧院の跡もなく、俗舎が軒を並べていた。ここに定親僧正が寺務の時、数多の人屋を撤却し、一宇の仏閣を建立した。その後、その仏閣で当時東大寺石壇勧進の聖西迎上人（蓮実房）が頻りに再興の大願を発した。まず四方の築地のため、土民に勧進し、荊棘を払わしめた処、西北の角に大塚があった。平地と成すため掘鑿せしめた処、垣の根より白瑠璃の壺を掘り出した。（口三寸ばかり。即ち鍬に当たって三つに砕けた。しかし仏舎利は一つに聚め集めて栗餅のような三丸となり、少々散在し畢んぬ。）その時、中道上人並びに聖然が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った。則ち取り奉った所である。
この仏舎利は、月氏国にては勝軍大王の分布なり。梵僧が五千粒を大唐国揚州大明寺に持ち来たし、則ち鑑真和尚に受け与えた。その内二千粒は大雲寺の塔婆に納め、三千粒は和尚が御将来された。一千粒は招提寺、一千粒は聖武天皇、一千粒は唐禅院に納めたのである。
委細は御舎利霊験記にこれあり。霊験記は一巻六十枚余りばかりこれあり。
【左頁上段】
律苑僧宝伝序
唐の尚書鄭惟忠が、かつて劉子玄に問うて曰く「古より文士は多いが史才は少ないのは何故か」と。対えて曰く「史には三長がある。才・学・識である。世にこれを兼ねる者は罕であるゆえに史才は少ない」と。そもそも中夏は文華の邦で、詞臣名士は車載斗量である。史才を論ずるに至ってもなお兼ねる者は罕である。況んや日本国においてをや。
湖東安養寺の戒山律師堅公は、幼くして緇門に入り、塵表を超出した。品は清く学は博く、識は遠く才は雄である。今古を洞明し、教禅を兼習する。けだし釈門の文鳳、法海の長鯨である。年来晏居の暇に、律苑僧宝伝十五巻を編修した。凡そ三百余員で、間々これに賛を作る。上は西乾東震より次いで扶桑に及ぶ。律門の高徳の景行嘉言を採摭すること殆ど尽くす。その文は直にして簡、その事は核にして詳である。律宗一代の僧史と称するに足る。予が思うに律部は如来の金口親宣で、滅後に優波離尊者が結集し、聖衆が重ねて頌出した。これにより聖師碩徳が世に広弘し、代々その人がある。誠に照世の慧燈、渡川の宝筏である。故に仏は言う「汝等比丘よ、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、貧人が宝を得るが如くせよ。当に知るべし、これ則ち汝等の大師なり。若し我が世に住するも此れと異なることなし」と。
そもそも如来の叮嘱教誡の言葉を、公は既に遵んで行い、南山の支
【左頁下段】
属たることを忝としない。またその編んだ全帙を閲するに、特にその才華の抜萃のみならず、尤もその夙志の扶宗を嘉する。これは尚ぶべきことである。日来予に序を請う。辞するを得ず。竊かに念ずるに、善を見て揚げないのは君子ではない。因って其の大略を巻首に述べる。庶幾くは妄庸遊食の徒で、僧倫に濫廁し戒徳を修めず品行を立てない者が、警めるところあることを知らん。時に貞享戊辰五年仲春望旦、支那国嗣祖沙門南源派、天徳丈室において書す。
英語訳
【Right Page - Final page of Denritsu Zugen Kaishū Vol. 2】
【Upper Section】
I have taken up the brush to compile this record. This shows that National Master Gyōnen's path of vinaya learning lies particularly in the fundamental methods. Therefore, to make the lineage chart known, I have now examined the excerpts of ancient texts and written this out. The forms of the ancestral masters' names are extremely numerous. However, what the school branches use generally cannot exceed this. Later, if scholars see errors, they can make new revisions. My poor handwriting and inadequate prose are shameful to behold. This should not be disclosed to others, by all means. I only wish to use the merit of compiling this draft as a means for eliminating sins and generating virtue.
The moon of the Three Bodies shines brightly in the palace of True Thusness, and the flowers of the Seven Treasures bloom ever more vividly on the platform of True Characteristics.
Vinaya monk and quasi-bhikṣu of Tōdaiji branch, Ryōzen Jūkei (age 27, 9 summers in the Dharma)
1. The Matter of the Appearance of the Holy Relics from the Golden Pagoda of the Ordination Platform Hall
On the 14th day of the 3rd month of Kōji 2 (1276), year of the fire-mouse, at the hour of the rooster, Buddha relics were excavated from the ruins of Tang Zen Temple.
Tang Zen Temple was the former site of Master Jianzhen's temple, a sacred ground of our temple's foundation. However, after its destruction, for many years there were no traces of the monastery, and secular houses stood side by side. When Monk Administrator Jōshin was in charge of temple affairs, he demolished numerous private houses and built a single Buddha hall. Later, at that Buddha hall, the holy monk Saikō (of Renjistu-bō), who was promoting the stone platform of Tōdaiji at that time, frequently made great vows for restoration. First, for the surrounding walls, he solicited local people to clear the thorns and brambles. In the northwest corner 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 three inches in diameter. It was immediately broken into three pieces by the hoe. However, the Buddha relics gathered together into three balls like chestnut cakes, with a few scattered about.) At that time, Monk Chūdō and Monk Shōzen rushed from Shingon Temple to that place and reverently placed the Buddha relics in an incense box.
These Buddha relics were distributed by King Victorious Army in the land of the Moon (India). A Sanskrit monk brought 5,000 grains to Daming Temple in Yangzhou, Tang China, and presented them to Master Jianzhen. Of these, 2,000 grains were enshrined in the pagoda of Daiyun Temple, and 3,000 grains were brought by the master to Japan. 1,000 grains went to Shōdaiji Temple, 1,000 grains to Emperor Shōmu, and 1,000 grains were enshrined at Tang Zen Temple.
The details are found in the Record of Miraculous Responses of the Holy Relics. This record consists of one volume of about sixty-some sheets.
【Left Page Upper Section】
Preface to the Biographies of Vinaya Masters (Ritsuon Sōhōden)
Tang Minister Zheng Weizhong once asked Liu Zhixuan: "Since ancient times, there have been many literary scholars but few with historical talent. Why is this?" He replied: "History requires three excellences: talent, learning, and discernment. The world rarely combines all three, hence few have historical talent." Now, Central China is a land of literary culture, where court officials and famous scholars are as numerous as cart-loads. Yet when it comes to historical talent, few combine all qualities. How much more so in Japan!
The vinaya master Kenshō of Anyang Temple in the eastern lake region entered the Buddhist order in his youth and transcended the dusty world. His character is pure and his learning broad; his understanding far-reaching and his talent heroic. He penetrates 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 leisure from retirement, he compiled the fifteen-volume "Biographies of Vinaya Masters," containing about 300 figures, occasionally composing eulogies for them. From the western and eastern regions to Japan, he has gathered the noble conduct and excellent words of eminent vinaya masters almost completely. His writing is direct yet concise; his accounts accurate yet detailed. This is worthy to be called a monastic history of one era of the vinaya school. I believe the vinaya section represents the Buddha's own golden words, and after his passing, Venerable Upāli compiled them, with the sacred assembly again producing verses. Through this, sage teachers and great virtuous masters have widely propagated them in the world, with representatives in each generation. They are truly wisdom lamps illuminating the world, precious rafts for crossing the river. Therefore the Buddha said: "You bhikṣus, after my passing, should revere and treasure the Prātimokṣa as if encountering light in darkness or a poor person finding treasure. Know that this is your great teacher. Even if I were to remain in the world, it would be no different from this."
Since the Tathāgata's earnest instructions and teachings have been followed and practiced by this master, he is not unworthy to be called a follower of Nanshan, and
【Left Page Lower Section】
examining his complete compilation, not only does his talent and literary excellence stand out, but especially praiseworthy is his long-standing aspiration to support the school. This is admirable. Recently he requested a preface from me, and I could not decline. I secretly think that not praising when one sees goodness is not the way of a gentleman. Therefore I述べ its general outline at the beginning of the volume, hoping that those indolent parasites who inappropriately join the monastic community without cultivating moral precepts or establishing proper conduct might know to take warning. Written in the fifth year of Jōkyō (1688), year of earth-dragon, on the full moon day of mid-spring, by the Chinese heir monk of the Nangen school, at Tentoku hermitage.