一　律苑僧宝伝十五巻ページ2/90 - 翻刻

ページ: 2

翻刻

【二頁】【上段】題律苑僧寶傳湖東律師戒山堅公博學有＿二大志＿一。嘗慨＿下末代僧倫有＿二慧󠄁 解＿一者多忽＿中繩墨＿上。乃編＿二律苑僧寶傳十五卷＿一。欲＿レ使＿下讀者整＿二心慮＿一蕩＿二夙習󠄁《返り点：一》而成＿中淸淨苾芻＿上。功豈淺鮮哉。予嘉＿二其志＿一。為作＿二此偈＿一。能起󠄁《返り点：二》律幢＿一樹＿二海門＿一。知君夙昔預＿二祇園＿一。波離尊󠄁者疑無＿レ後。澄照大師今有＿レ孫。年富德淸誰不＿レ錄。志堅學飽󠄁我何言。親編＿二梵苑僧中史＿一。永作＿二燈明＿一破＿二大昏＿一。　　　　　　　　　　　　　　　　佛國高泉山叟書【下段】自序中天調御。示生說法四十九年。其正法之流通󠄁者有《返り点：二》三藏＿一焉。曰＿レ經曰＿レ律曰＿レ論。經則諸佛曁菩薩天僊皆可＿二演說＿一。論則諸賢聖󠄁僧皆可＿二著譔＿一。惟律獨如來金口親宣。雖＿二大權影響＿一不＿レ能措《返り点：二》一辭＿一。至＿二於鶴林示＿一レ滅。鄔波離尊󠄁者口誦＿二聖󠄁言＿一。結集成＿レ藏。謂＿二之根本部八十誦律大毘尼藏＿一。比＿二正法初百＿一。岐而爲《返り点：二》五部＿一。後復支而益支。為《返り点：二》十二十八五百諸部＿一。其施設雖＿レ若＿レ有＿レ不＿レ同。所＿下-以降＿二-伏塵勞＿一而躋＿中-登玅覺＿上者則一而已矣。所謂如＿レ是諸見。不＿レ妨＿二諸佛法界及大𣵀槃＿一者也。嗚呼非＿レ有＿下具󠄁《返り点：二》大慧󠄁《返り点：一》充＿二大量＿一者《返り点：上》。曷能稱＿二斯道󠄁 之任＿一哉。曩曹魏嘉平󠄁中。曇柯羅。以＿二飮光六葉孫＿一來＿レ自＿二身毒＿一。秉＿二具󠄁足羯磨󠄁於洛陽＿一。繇＿レ是眞󠄀丹始知＿レ有＿二律儀＿一。已而上＿二- 承戒印＿一者如＿レ林。其稱＿二善繼＿一者。惟北臺法聰。聰之後而道󠄁 覆紹＿レ之。覆之後而慧󠄁光續＿レ之。光之後而道󠄁雲嗣＿レ之。雲三傳至＿二弘福智首＿一。首之高弟曰＿二南山澂照大師＿一。大師依＿二𣵀槃開會之意＿一。唱＿二-明宗旨＿一。逈然獨立。爲《返り点：二》一代人天之師＿一。于＿レ【三頁】【上段】是法密之道󠄁布＿二-滿四海之内＿一。吾邦天平󠄁勝󠄁寶間。大師法孫龍興眞󠄀和尙。應＿レ聘東渡。首傳《返り点：二》一燈＿一。聖󠄁武天皇。敕據＿二東大伽藍＿一。爲《返り点：二》天下之儀表＿一。趨＿レ學者猶󠄁《返り点：二》水之沛然就《返り点：一レ》下。自＿レ時厥後。俊偉超踔之衲後先勃起󠄁。宣＿二-揚毘尼法＿一。爲＿二國之寶＿一。無＿レ遜＿二梵華＿一。至＿レ今聲聞昭＿二-著于穹壌之間＿一。粲然如＿二日星＿一。何其盛哉。予嘗觀《返り点：二》三代僧史幷本邦釋書所＿一レ載。宗門碩德。不＿レ可＿下以《返り点：二》一二＿一數＿上。然未＿レ見＿レ有《返り点：二》一家之正傳＿一。得＿レ無＿レ幾＿二於闕典＿一歟。矧又元亨之後三百餘霜。其間不＿レ可＿レ謂＿レ無《返り点：レ》人。柰景行日泯。良可＿レ惜也。吾儕稱＿二後裔＿一者。苟不＿二垂＿レ念及＿一レ此。則扶宗之責其属＿レ誰乎。用＿レ是博探＿二支桑史册及諸別記零篇＿一。又訪＿二遺󠄁德于林丘＿一。摩󠄁《返り点：二》斷碑於艸莽＿一。繇＿二曇柯羅＿一而下得《返り点：二》三百餘員＿一。各為＿二之傳＿一。附以＿二贊辭＿一。離爲《返り点：二》十五卷＿一。題曰＿二律苑僧寶傳＿一。竊愧筆力衰󠄁弱󠄁。意雖＿レ有＿レ餘。而文不＿レ足＿三以盡發＿二先哲之幽光＿一。第扶宗一念有＿レ所＿二甚不＿一レ得＿レ已焉爾。易曰。多識＿二前󠄁言往行＿一以畜＿二其德＿一。是編也。皆律苑之前󠄁言往行也。倘有＿二希顏慕藺之士＿一。玩味不＿レ忘。諦＿二-仰先標＿一。易＿レ轍而趍。則列祖之眞󠄀風必挽＿二-回於今日＿一。庶＿下-幾不＿レ【下段】負＿二如來說律之本旨＿一。而且藉＿レ是而躋＿中于玅覺之場＿上矣。是爲＿レ序　時歲旅疆梧亶安迦提月穀旦安養律寺沙門慧󠄁堅戒山　敬筆于梵網室

現代語訳

## 【二頁】 ### 【上段】律苑僧宝伝に題す湖東の律師・戒山堅公は博学にして大志を有す。かつて末代の僧侶の中に、智慧・理解はあっても、戒律の規範（縄墨）を蔑ろにする者が多いことを慨嘆した。そこで「律苑僧宝伝十五巻」を編んで、読者をして心慮を整え、旧来の習慣（宿習）を一掃し、清浄なる比丘（苾芻）となさしめようとした。その功績はどうして浅く小さいものであろうか。私はその志を嘉して、この偈を作る。よく律の幢（はた）を起こして　海門に樹て知る、君が昔より　祇園に列なりしことを波離尊者の後継ぎなき疑いもなく澄照大師の孫（後継者）が今ここに在り年富み徳清らかにして　誰がこれを録さずにおこうか志堅く学に満ちて　我に何を言うことがあろうかみずから梵苑（僧侶の園）の中の史を編み永く燈明となりて　大いなる昏闇を破らん　　　　　　　　　　　　　　　仏国高泉の山叟、書す --- ### 【下段】自序中天の調御（仏陀）は、生まれを示して四十九年間説法された。その正法を流通（普及）するものとして三蔵がある。すなわち経・律・論である。経については、諸仏および菩薩・天人・仙人がみな演説することができる。論については、諸賢・聖僧がみな著撰することができる。しかし律だけは如来が金口（御口）をもってじきじきに宣べられたものであり、大権の影響（権者・権化の菩薩）であっても、一言も加えることができない。鶴林（沙羅双樹の林）にて（仏が）入滅を示されるに至り、鄔波離（優波離）尊者が聖言を口誦し、結集して蔵をなした。これを根本部・八十誦律・大毘尼蔵と謂う。正法の最初の百年に比べると、岐れて五部となった。のちさらに枝分かれして、十二部・十八部・五百部の諸部となった。その施設（規定の立て方）は異なるところがあるかのようでも、煩悩（塵労）を降伏して妙覚（完全な悟り）に登るための手段は、ただ一つに過ぎない。いわゆる「かくのごとき諸見は、諸仏の法界及び大涅槃を妨げない」というものである。ああ、大いなる慧を具え、大いなる度量に充ちた者でなければ、どうしてこの道の任を称えることができようか。むかし曹魏の嘉平年中（249〜254年）に、曇柯羅が飲光（迦葉）の六葉の孫として、身毒（インド）より来て、洛陽にて具足戒の羯磨を執り行った。これによって真丹（中国）は初めて律儀あることを知った。それより以来、戒印を上から受け継ぐ者は林のように多くなった。その中で「善く継ぐ」と称されるのは、ただ北臺の法聡（法聰）のみ。法聡の後は道覆がこれを紹いだ。道覆の後は慧光がこれを続いだ。慧光の後は道雲がこれを嗣いだ。道雲より三伝して弘福の智首に至った。智首の高弟を南山澄照大師（道宣）という。大師は涅槃開会の意に依り、宗旨を唱明して、遠く独立し、一代の人天の師となった。 ## 【三頁】 ### 【上段】ここに法密（戒律の秘密）の道が四海の内に布満した。わが邦（日本）の天平勝宝年間（749〜757年）に、大師の法孫・龍興真和尚（鑑真）が招聘に応じて東渡し、初めて一燈を伝えた。聖武天皇は東大伽藍（東大寺）を拠点とするよう勅し、天下の儀表（模範）となさしめた。学を求めて趨（はし）り来る者は、水が沛然として低きに就くがごとくであった。そのとき以来、俊偉にして超卓した衲（僧）たちが前後して勃然と起こり、毘尼（戒律）の法を宣揚し、国の宝となり、梵（インド）・華（中国）に劣らなかった。今に至るまでその声聞は穹壌（天地）の間に昭著として、燦然として日星のごとくである。何とその盛んなることよ。私はかつて三代の僧史（中国の三代にわたる僧伝）ならびに本邦の釈書（仏教関係の書物）に載るところを観てきた。宗門の碩徳は一つ二つと数えることができないほどである。しかし、一家の正伝（一つにまとまった正統の伝記）があるものをいまだ見たことがない。いくつかの欠典（欠けた記録）に近いのではないか。まして元亨（1321〜1324年）以後、三百余年の間、人がいなかったとは言えない。しかしながら、優れた行いが日に日に泯滅（消え去る）していくのは、まことに惜しむべきことである。われわれ後裔を称する者が、もし思いをこれに及ぼさないならば、宗を扶けるべき責任はいったい誰に帰するのか。そこで、支那（中国）・扶桑（日本）の史册（歴史書）および諸々の別記・零篇（断片的な記録）を広く探り、また遺徳を林丘（山林の地）に訪ね、断碑（欠けた碑文）を草叢の中で摩り読み（拓写し）、曇柯羅以来、三百余員を得て、それぞれの伝を作り、讃辞を附して、十五巻に分け、「律苑僧宝伝」と題した。ひそかに思うに、筆力の衰弱が恥ずかしく、意（志）は余りあっても、文は先哲の深遠な光（幽光）を十分に発揚するに足りない。ただ宗を扶けようとする一念に、どうしても已むを得ないところあればこそ（この書を作った）のである。易に曰く「前言往行を多く識り、もってその徳を畜える」と。この編（本書）は、みな律苑の前言往行である。もし顔回を希い、藺相如を慕うような士があって、玩味して忘れず、先哲の標（指し示す旗印）を諦仰し、轍を易えて趨くならば、列祖の真風（歴代の祖師たちの真の気風）は必ずや今日においても挽き回すことができるであろう。庶幾くは ### 【下段】如来の律を説かれた本旨に背かず、しかもまたこれによりて妙覚の場に登ることができるように。これを序とする。　時は歳旅の疆梧（かのえ）の亶安（つちのと）の迦提月（かていつき）の穀旦（こくたん）　安養律寺の沙門・慧堅戒山　梵網室にて敬んで筆す

英語訳

## [Page 2] ### [Upper Section] An Inscription for the *Ritsuen Sōhō Den* The Vinaya Master Kaizanzan Kenkō of Kotō was a man of broad learning with great aspirations. He was once moved to lament that in this latter age, many among the clergy, though possessed of wisdom and understanding, tended to neglect the rules and norms of the precepts (the "plumb-line"). He therefore compiled the *Ritsuen Sōhō Den* in fifteen volumes, with the intention of causing its readers to discipline their minds, sweep away old habits, and become pure and undefiled bhikṣus (monks). How could his achievement be considered shallow or insignificant? I admire his aspiration and have composed this verse (gāthā) for him: *Skillfully raising the banner of the Vinaya, he plants it at the gateway to the sea;* *I know that you, my friend, have long been numbered among the assembly at Jeta Grove.* *There is no doubt that a successor to the Venerable Upāli has appeared;* *A descendant (dharma-grandson) of the Great Master Chōzhào (Dàoxuān, Dōsen) now exists.* *Rich in years and pure in virtue — who would not record this?* *Steadfast in will and replete in learning — what more need I say?* *He himself has compiled a history of monks within the Brahmic garden,* *To shine forever as a lamp of light, dispelling the great darkness.* 　　　　　　　　　　　　　　　Written by the Mountain Hermit of Butsukoku Kōsen --- ### [Lower Section] Author's Preface The Tamer of the World (the Buddha) in the Central Heavens manifested birth and expounded the Dharma for forty-nine years. The vehicles through which the Correct Dharma flows and circulates are the Three Baskets (Tripiṭaka). These are called the Sūtras, the Vinaya, and the Abhidharma. The sūtras can be expounded by all Buddhas, bodhisattvas, devas, and sages alike. The Abhidharma can be composed and written by all worthy sages and monks. But the Vinaya alone was personally proclaimed by the Tathāgata with his golden mouth; even those of great authority and influence (avatārs and emanations) could not add a single word to it. When the Tathāgata demonstrated extinction at the Grove of Cranes (the śāla grove where the Buddha died), the Venerable Upāli recited the holy words from memory, and through the council of compilation they were gathered into a Piṭaka. This is called the Root Section, the Eighty-Recitation Vinaya, the Great Vinaya Piṭaka (*Mahāvinaya*). Compared to the first century of the Correct Dharma, it branched into five sections (pañca-nikāya). Later it further divided and branched still further, becoming the twelve, eighteen, and five-hundred various sections. Although their practical arrangements appear to differ in some respects, the means by which they subdue the afflictions (defilements) and cause one to ascend to Wondrous Enlightenment (*miaojue*) is one and the same. This is what is meant by the saying: "These various views do not obstruct the Dharmadhātu of all Buddhas and Great Nirvāṇa." Alas, unless one possesses great wisdom and is filled with great capacity, how could one be equal to the responsibility of this path? Long ago, during the Jiāpíng era of Cao Wei (249–254 CE), Dharmakāla, a sixth-generation dharma-descendant of Kāśyapa (the "Drinking-Light"), came from India (Sindhu) and performed the full-ordination *karma* (ritual act of ordination) at Luoyang. It was from this that China (Zhēndān) first came to know the existence of Vinaya discipline (*śīlācāra*). Thereafter, those who "received the seal of the precepts from above" became as numerous as a forest. Among those praised as "fine successors," only Fǎcōng of Běitāi stands out. After Fǎcōng came Dàofù, who carried on his legacy. After Dàofù came Huìguāng, who continued the tradition. After Huìguāng came Dàoyún, who inherited it. From Dàoyún, after three transmissions, (the lineage) reached Zhìshǒu of Hóngfú (Temple). The foremost disciple of Zhìshǒu was called the Great Master Chéngzhào of Nánshān (the Vinaya Master Dàoxuān of the Southern Mountain). Relying on the meaning of the "Opening and Harmonizing" (Kaiе) teachings of the Nirvāṇa Sūtra, the Great Master proclaimed and clarified the essential purport of the school, standing singularly independent, and became the teacher of gods and humans of an entire age. ## [Page 3] ### [Upper Section] Thus the Way of the Dharma-Secret (the Vinaya) spread and filled all within the four seas. In our land of Japan, during the Tenpyō Shōhō era (749–757), the Great Master's dharma-grandson, the Venerable Ryūkō-shin (Ganjin, Jianzhen), responded to an invitation and crossed eastward to Japan, first transmitting the single lamp (of the Vinaya lineage). Emperor Shōmu issued an imperial decree establishing the great monastery of Tōdai-ji as the standard and model for the entire realm. Those who hastened to study there were like water flowing powerfully downward. From that time onward, monks of outstanding brilliance and extraordinary ability arose one after another, proclaiming and spreading the Dharma of the Vinaya (*Vinaya-dharma*), becoming treasures of the nation, in no way inferior to India (Brahmin land) or China. Even today, their fame and reputation are brilliantly manifest between heaven and earth, shining resplendently like the sun and stars. How magnificent it all is! I have at times examined the monastic histories of the three dynasties (of China) as well as the records of Buddhism in our own land, and have found that the great virtuous masters of our tradition are beyond counting one or two at a time. Yet I have never seen a single comprehensive and authoritative transmission covering the school as a whole. Could it not be that we are close to possessing an incomplete canon? Moreover, since the Genkō era (1321–1324) more than three hundred years have passed, and during that time one cannot say there were no worthy persons. Nevertheless, it is truly to be lamented that their excellent deeds and conduct have been fading away day by day. If we who call ourselves their descendants do not devote thought to this, to whom would the responsibility of upholding the tradition belong? For this reason, I have broadly searched the historical records and chronicles of China and Japan, as well as various separate records and fragmentary writings; I have also sought out the remaining virtuous deeds in mountain forests and villages, and rubbed (made rubbings of) broken stele overgrown with grass and weeds. Beginning from Dharmakāla, I obtained (accounts of) more than three hundred persons, composed individual biographies for each, appended eulogies (*zan*), divided (the whole) into fifteen volumes, and entitled it the *Ritsuen Sōhō Den* ("Biographies of the Treasure-Monks of the Vinaya Garden"). I privately feel ashamed of my declining and feeble brushwork; although my intentions exceed what is written, the writing is insufficient to fully draw forth the profound and hidden brilliance of the former sages. Yet the single thought of upholding the tradition made it impossible for me to desist. The *Book of Changes* says: "Broadly acquaint yourself with the former words and past deeds (of the sages), in order to cultivate your virtue." This compilation consists entirely of the former words and past deeds of the Vinaya Garden. Should there be any gentlemen who aspire to emulate Yan Hui or admire Lin Xiangru, and who, savoring (this text) without forgetting it, earnestly look up to the models set by the former worthies and change their course to follow them, then the true spirit (*shinpū*) of the successive patriarchs will surely be restored in the present day. My hope is that (we will) ### [Lower Section] not fail the original purport with which the Tathāgata expounded the Vinaya, and that moreover, through this, (we may) ascend to the realm of Wondrous Enlightenment. This is the preface. 　Written in the year of Kyōgo (強梧, *jiǎngwú*, i.e., the cyclical year *gengwu*/庚午, or another such designation), in the month of Kādei (*Kārtika*, i.e., the ninth or tenth month in the Indian calendar), on an auspicious morning (*kokutan*), 　By the monk Eiken Kaizanzan of Anyō Risshi (Anyō Vinaya Temple), 　Reverently written at the Bonmōshitsu (the Brahma-Net Chamber).

日本の仏典を翻刻

一　律苑僧宝伝十五巻 - 翻刻

翻刻

現代語訳

英語訳