翻刻
【六四頁・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＿レ過󠄁《返り点：レ》斯歟。後見
學士所＿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。鑒眞󠄀和尙舊跡。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《返り点：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《返り点：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
尙＿一。其内二千粒納＿二《送り仮名：𬼀》大雲寺之塔婆＿一。三千粒￣ハ和尙御
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￣ハ一卷六十枚餘
計在＿レ之。
【一頁】
【上段】
律苑僧寶傳序
唐尙書鄭惟忠。嘗問＿二劉子玄＿一曰。自＿レ古文士多史才少何
耶。對曰。史有《返り点：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。兼󠄁習󠄁《返り点：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
卷＿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＿下尊󠄁《返り点：二》-重珍＿三-敬波羅提木叉＿一。如＿中闇遇󠄁《返り点：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
【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＿レ尙也。日來請󠄁《返り点：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。因述󠄁《返り点：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
## 【六四頁・伝律図源解集下 最終頁】
### 【上段】
筆を染めて記し集めた。これはすなわち、国師・凝然の律の徳と学業の道が、おおよそその根本（骨法）に存すると考えるゆえに、系図を知らしめるために、古本の抄記を考証してここに書き出したものである。祖師の名字の形はその数が非常に多い。しかしながら、門葉（門流の弟子たち）が用いるところは、おおよそこの程度に過ぎないであろう。後に見る学士が誤りを正し、新たに改めるがよい。悪筆で文字も拙く、外に見せるのが恥ずかしい。披露するには及ばないことこのうえないが、ただ願わくは、この草本を修する功徳によって、罪を滅し善を生ずる縁となることを。
真如の宮裏には三身の月が朗らかに照らし、実相の台上には七宝の華がいよいよ鮮やかなり。
東大寺末律沙門・相似苾芻 亮然 重慶（行年二十七歳、法臈九夏）
---
### 戒壇院金塔御舎利出現の由来の事
建治二年（丙子）三月十四日（酉の刻）、唐禅院の跡より仏舎利が掘り出された。
そもそも唐禅院とは、鑑真和尚の旧跡にして、当寺（東大寺）の規模を誇る霊地である。しかるに（建物が）倒壊した後、長年の間、僧院の跡形もなく、俗人の家々が軒を並べていた。ここに定親僧正が寺務を執った時、数多の人家を取り払い、一宇の仏閣を建立した。その後、その仏閣（の地において）、当時東大寺石壇の造営を勧進していた聖・西迎上人（蓮実房）が、再興の大願を頻りに発し、まず四方に築地（土塀）を巡らすために、土民を勧進して荊棘（茨）を払わせていたところ、西北の角に大きな塚があった。平地にするために掘り起こしていたところ、垣の根元から白瑠璃の壺が掘り出された。（口は三寸ほど。即ちその場で鍬に当たって三つに砕けた。ただし仏舎利は一つに集まって、栗餅のようなもの三丸ほど。少々散らばっていた。）その時、中道上人と聖然が最も先に真言院から駆け向かい、かの砌（場所）にて件の仏舎利を香箱に奉じ入れた。すなわちこれを奉り取ったのである（云々）。
この仏舎利は、月氏国においては勝軍大王の分布である。梵僧（インド僧）が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授け与えた。そのうち二千粒は大雲寺の塔婆に納め、三千粒は和尚がお持ち帰りになった。そのうち一千粒は招提寺（唐招提寺）へ、一千粒は聖武天皇へ、一千粒は唐禅院に納められた。
詳しくは御舎利霊験記にある。霊験記は一巻六十枚余りある。
---
## 【一頁・律苑僧宝伝序】
### 【上段】
唐の尚書・鄭惟忠は、かつて劉子玄に問うて言った。「古来より文士は多く、史才は少ないのはなぜか」と。劉子玄は答えて言った。「史には三長あり、才・学・識である。世にこの三つを兼ね備える者は稀である。故に史才は少ない」と。そもそも中国（中夏）は文華の邦であり、文人・名士は車に積み斗で量るほど多い。それでも史才について論ずれば、三長を兼ね備える者は稀だという。まして日本においてはいかがであろうか。
湖東・安養寺の戒山律師・堅公は、幼くして仏門（緇門）に入り、塵表（世俗）を超え出た。品格は清く学識は博く、見識は遠く才能は雄大である。今古を洞明し、教禅を兼ね習った。まさに釈門（仏教界）の文鳳（文才に秀でた鳳凰）、法海の長鯨（法の海の大いなる鯨）である。近年、閑居のひまに、「律苑僧宝伝十五巻」を編修した。凡そ三百余員（人）を収め、その間に讃を作った。上は西方インド（西乾）・中国（東震）より、次いで日本（槫桑）に及ぶ。律門の高徳の景行（優れた行い）・嘉言（良き言葉）を採摭（採集）してほぼ尽くした。その文は直にして簡、その事は核にして詳。まさに律宗一代の僧史と称するに足る。私が思うに、律の部は如来が金口（御口）じきじきに宣べられたもの。滅後は優波離尊者が聖衆を結集して重ねて頌出された。これにより聖師・碩徳が世に広く弘めた。代々その人があり、誠に世を照らす慧燈、川を渡る宝筏である。故に仏言に「汝等比丘、我が滅後においては、まさに波羅提木叉（戒律）を尊重珍敬すべし。暗がりで明かりに遇い、貧人が宝を得るが如くせよ。まさに知るべし、これすなわち汝等の大師なり。若し我が世に住するも、これと異なること無し」とある。
如来の叮囑（ねんごろな教誡）の言葉を、公（堅公）はすでに遵奉して行じ、南山（道宣律師）の支属（流れを汲む者）として恥じることがない。
### 【下段】
また、その編纂した全帙（全巻）を閲覧するに、ただにその才華の拔萃（卓越）なるばかりでなく、とりわけその宿志の扶宗（宗を扶け支える志）を嘉（よし）とする。これは称賛すべきことである。近頃、私に序文を求められた。辞退することができず、密かに思うに、善を見てそれを称揚しないのは君子ではない。よって、その大略を巻首に述べ、庶幾くは妄庸・遊食の徒で、僧侶の列に紛れ込み、戒徳を修めず品行を立てていない者が、警戒すべきところがあると知るようにと。
時に貞享戊辰五年（1688年）仲春望旦、支那国嗣祖沙門・南源派、天徳丈室にて書す。
英語訳
## [Page 64 – Final Page of "Denritsu Zusho Kaishū," Lower Volume]
### [Upper Section]
This has been written and compiled with the brush. It is because the path of the Vinaya virtue and scholastic pursuits of the National Teacher Gyōnen rests considerably in its fundamental principles (bone-method) that this has been written out here, drawing from an examination of old manuscript records, in order to make the lineage chart known. The forms of the names of the patriarchs are extremely numerous. However, what is used by the disciples of the lineage is, in general, likely no more than this. Future scholars who see this should newly correct any errors. The poor penmanship and clumsy characters are a source of shame before outside eyes. It is far beyond the point where it should be disclosed publicly; yet my only wish is that through the merit of copying this draft manuscript, it may serve as the cause for eradicating sin and generating virtue.
In the palace of True Suchness, the moon of the Three Bodies shines brightly; upon the platform of Ultimate Reality, the seven-jeweled flowers bloom ever more fresh.
Monk of the Vinaya lineage affiliated with Tōdai-ji, the like-natured Bhikṣu, Ryōnen Jūkei (age 27, nine summer retreats in Dharma seniority)
---
### The Account of the Appearance of the Sacred Relics at the Golden Stūpa of Kaidanin
On the fourteenth day of the third month of Kenji 2 (1276, year of Bingzi), at the Hour of the Rooster (around 6 p.m.), the Buddha's relics were excavated from the site of the Tō Zen'in (Chinese Meditation Hall).
The Tō Zen'in was the former residence of the Venerable Jianzhen (Ganjin), and a sacred site of great importance to this temple (Tōdai-ji). However, after the buildings had collapsed, over many years not a trace of the monk's hall remained, and the dwellings of laypeople crowded the eaves together. Then, when the Sōjō Jōshin took charge of the temple's administration, he had the numerous houses of the people removed and erected a single Buddhist hall. After that, at the site of this hall, the holy man Saigei Shōnin (of Renjitsubō), who at the time was raising funds for the construction of the stone platform at Tōdai-ji, earnestly expressed his great vow to restore the site. First, in order to build earthen walls on all four sides, he mobilized the local people to clear away the brambles and thickets. At the northwest corner, there was a large burial mound. While having it excavated to make level ground, a white lapis lazuli (glass) vessel was dug out from the base of the wall. (The mouth was about three sun [approximately 9 cm] wide. It was immediately struck by a hoe and broken into three pieces. However, the Buddha's relics gathered together into a mass resembling three balls of chestnut-rice cake, with some scattered about in small amounts.) At that time, Shōnin Chūdō and Shōnen were the first to rush over from Shingonin to that place, and they reverently placed the said Buddha relics into an incense box. This is an account of how they were respectfully retrieved. (And so forth.)
These Buddha relics, in the land of the Moon Clan (India), were distributed by the Great King Victorious in Battle (Ajātaśatru). An Indian monk brought five thousand grains to Daming Temple in Yangzhou, in the Tang Dynasty of China, and gave them to the Venerable Jianzhen (Ganjin). Of these, two thousand grains were placed in the stūpa of Dayun Temple. Three thousand grains were brought over by the Venerable himself: one thousand grains to Shōdai-ji (Tōshōdai-ji), one thousand grains to Emperor Shōmu, and one thousand grains were placed in the Tō Zen'in.
Full details are found in the Record of Miraculous Efficacy of the Sacred Relics. The Record of Miraculous Efficacy consists of one volume of more than sixty sheets.
---
## [Page 1 – Preface to "Ritsuen Sōhō Den" (Biographies of Eminent Masters of the Vinaya Garden)]
### [Upper Section]
Zheng Weizhong, a Minister of the Tang dynasty, once asked Liu Zixuan (Liu Zhiji): "Why have there been many literary scholars since ancient times, but few who possess talent for writing history?" Liu replied: "History requires three excellences — talent, learning, and discernment. It is rare in the world to find someone who possesses all three. That is why those with talent for history are few." Now, in China (the Middle Kingdom), a land of literary brilliance, eminent literary men and famous scholars are as numerous as cartloads and bushel-measures. Yet even when it comes to historical talent, those who combine all three excellences are still said to be rare. How much more so in Japan!
The Vinaya Master Kenzō of Kaizanzan (Kaisan Risshi) at Anyō-ji in Kotō, entered the monastic order (the dark-robed gate) in his youth and transcended the world of dust. His character is pure and his learning is broad; his insight is far-reaching and his talent is great. He is thoroughly versed in past and present, and has cultivated both doctrinal study and Chan (Zen). He is truly the "literary phoenix" of the Buddhist community and the "great whale of the Dharma sea." In recent years, during his leisure in quiet retirement, he compiled and wrote the "Ritsuen Sōhō Den" (Biographies of Eminent Masters of the Vinaya Garden) in fifteen volumes, comprising more than three hundred persons in total, with interspersed eulogies (zan) composed for them. Ranging from India in the west (Xiqian) and China (Dongzhen) to Japan (Fusang), it gathers up the excellent conduct and fine words of eminent Vinaya masters, leaving almost nothing out. The writing is direct and concise; the facts are accurate and detailed. It fully merits the designation of a monastic history for the Vinaya school across an entire era.
I reflect that the Vinaya division was personally proclaimed by the Tathāgata with his golden mouth. After his passing, the Venerable Upāli gathered the assembly of sages and recited it again in verse form. It is through this that holy teachers and great virtuous masters spread it widely throughout the world. Each generation has produced such persons. Truly, it is the lamp of wisdom that illuminates the world, and the precious raft that crosses the river. Hence the Buddha's words: "O bhikṣus, after my passing, you should respect and hold dear the Prātimokṣa (the precepts), as one who in darkness encounters light, or as a poor man who obtains 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."
The Venerable (Kenzō) has already followed and practiced the Tathāgata's earnest words of admonition, and is not unworthy of being counted among the disciples of Nanshan (the Vinaya Master Daoxuan of the Southern Mountain).
### [Lower Section]
Moreover, upon reviewing the entire compiled collection of volumes, it is not merely that his literary talent is outstanding; one particularly commends the long-held aspiration that supports and upholds the tradition. This is truly praiseworthy. In recent days, he requested a preface from me, and I was unable to refuse. I privately think that to see goodness and not to extol it is not the way of a gentleman. Therefore I have set forth an outline at the beginning of the volume, in the hope that those who are vain and mediocre, who live as idle monks within the clergy, who have not cultivated precept-virtue nor established upright conduct, may come to know that they have something by which they ought to be warned.
Written on the first day (望旦, the fifteenth day / first auspicious day) of mid-spring in the fifth year of Jōkyō Boshinchin (1688), by the Dharma-heir monk of the Chinese lineage, Nangen-ha (the Nangen Branch), written at the Tentoku Jōshitsu (the abbot's chamber of Tentoku-ji).