一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
律苑僧宝伝巻第十一

　　　　　　　　湖東安養寺後学釈慧堅撰
　榑桑諸師
　　京兆泉涌寺開山大興正法国師伝
国師諱俊芿。字我禅。自号＿二不可棄＿一。肥後州飽田郡人。母
藤原氏。初生時。母棄＿二於樹下＿一。経＿二 三日夜＿一絶＿二禽畜之患＿一。
其姉見而異之。懐帰付＿レ母乳養。四歳依＿二池辺寺珍暁公＿一
学仏。暁即師之舅氏也。師黠慧駿利。有＿二卓絶之気＿一。処＿二童
子中＿一如＿下珠玉在＿中瓦石間＿上。七歳読＿二梵書＿一。輒能暗誦。十歳
往従＿二荘厳公於吾平山＿一。授＿二之妙蓮経＿一。六日而徹。公惜＿二其
器＿一。送至＿二飯田山学頭真俊＿一。俊即天台座主忠尋僧正門
人。深＿二于顕密之教＿一者也。師親炙受＿二其学＿一。精進越＿レ倫。十
八剔髪。明年四月八日。於＿二大宰府観世音寺＿一受＿二具戒＿一為＿二
大僧＿一。及＿二俊公順世＿一。乃就＿二学於法兄相俊＿一。顕密之旨尽＿二其
底蘊＿一。一日喟然嘆曰。三学之中惟戒為＿レ 地。若不＿二精持＿一。豈
成仏之儀範邪。乃勤行＿二梵行＿一。負＿レ笈出＿二西関＿一。往＿二-来南北二
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京＿一。扣＿二毘尼之旨于諸名宿＿一。已而還＿二本郷＿一。於＿二筒嶽＿一建＿二 一
寺＿一。曰＿二正法＿一。緇侶一集。至＿二百許人＿一。成規粛如也。味木県
有＿二慶座主＿一。夢登＿二筒嶽＿一遇＿二 一神僧＿一。告＿レ之曰。芿師此五百生
修道之人也。汝欲＿レ求＿二出離＿一。当＿下与＿レ之結＿中勝縁＿上。慶覚詣＿レ寺
向＿レ師作礼。説＿二所夢事＿一。聞者靡＿レ不＿二驚異＿一。又州之官吏秦氏
女死。乞為剃髪授戒。其母泣曰。亡女蒙＿三師為＿二剃髪受戒＿一。
蓋其素願。未審有＿二何法力＿一得＿二蘇片時＿一。令＿二其知＿一情否。師
為修＿二密法＿一。翌日女回生。父母問＿二其状＿一。女曰。我自覚＿下詣＿二
律師灌頂之室＿一。聞＿レ法歓喜。忽如＿中夢醒＿上。実不＿レ知＿二已死＿一。父母
慶幸無量。建久九年。師年三十有三。自謂。嘗学＿二大小戒
律＿一。而未＿レ尽＿二其義＿一。須＿下入＿二大宋＿一質＿中所疑＿上。乃告＿二諸徒＿一曰。我
欲＿二他方求＿一レ法。若不＿二勉励＿一豈堪＿二伝授＿一。今尅＿二百日＿一為＿レ期。
与＿二諸子＿一昼夜錬磨可也。乃蓄＿二 一禅杖＿一。輪番警策。昼則為＿レ
衆説法。夜則澂坐達＿レ旦。目絶不＿レ交＿レ睫。期満而神益壮。明
年四月率＿二安秀。長賀二子＿一。付＿二商舶＿一抵＿二江陰軍＿一。当＿二寧宗慶
元五年＿一也遊＿二-歴両浙名刹＿一。登＿二 天台＿一。度＿二石橋＿一。供＿二 五百応真
於餅峯＿一。感＿二茶中現＿一レ華。又造＿二雪竇＿一咨＿二禅要＿一。謁＿二蒙庵聡禅
【左頁上段】
師于径山＿一。六年春。聞＿三如庵了宏律師樹＿二法幢於景福寺＿一。
亟往依焉。隷＿二-習毘尼＿一。不＿レ捨＿二昼夜＿一。所有開遮持犯泮然氷
釈。故日山一公有＿レ言。日本芿師為＿レ法之切。於＿二慶元間＿一泛＿レ
舶東来。彼時先師如庵開＿二-法景福＿一。芿即依学十有余年。
縁＿二異音不＿一レ解毎別＿レ席指教。芿乃討論。分陰不＿レ廃。大小部
文。一宗教観。無＿レ不＿二通達＿一。嘉泰二年遊＿二台州＿一居＿二赤城寺＿一。三
年礼＿二智者大師塔＿一。夏＿二於仏隴大慈寺＿一。時北峰印公拠＿二秀
州華亭県超果教院＿一。弘＿二智者三観之法＿一。師造＿二座下＿一。服勤
久之。天台教観洞＿二-徹根源＿一。一日印公就＿二教観＿一。出＿二 五試問＿一。
師所答最勝。凡台教中有＿三義渉＿二于律＿一。譲＿二解於師＿一。乃謂＿レ衆
曰。爾曹苟有＿レ不＿レ通。質＿二諸俊芿＿一可也。時北峰会中所有
学徒。皆英特之士。咸依＿レ師而弁決焉。華亭有＿二章氏＿一。其子
臥＿レ病三年。求＿レ印保＿レ安。印曰。日本僧芿。智行具足。我猶
不＿レ逮。汝当＿レ求＿レ之。章氏哀懇切至。師為修＿二不動使者法＿一。期＿二
一七日＿一。至＿二第四日＿一。壇上燭滅。師白＿レ印曰。息災壇之法。灯
燭自滅所願不＿レ遂。印曰。章氏懇切可＿レ愍。大抵祅不＿レ勝＿レ
徳。再為尽＿レ誠。師不＿レ得＿レ已至心冥祷。至＿二第七日＿一其子病
【左頁下段】
起。合家忻幸。印問＿レ師曰。章氏之子無＿レ恙乎。師曰。定業
難＿レ免。以＿二本尊大悲之力＿一可＿レ回＿二 九旬＿一。後三月其子果殂。
又有＿二周氏妻＿一。懐＿二数胎＿一皆難産。楚毒万端。産已皆不＿レ育。
不幸復懐孕。経＿二 三載＿一未＿レ誕。聞＿二師法力＿一。懇請救護。師為
修＿二 七仏薬師法＿一。第七夜其妻夢。一童子曰。我是汝之夙
仇也。欲＿レ断＿二汝命＿一者久。幸逢＿下東方芿律師解＿二我怨対＿一。令＿中
我超昇＿上。従＿レ今已往。不＿二復与＿レ汝為＿一レ仇耳。覚後胎止。所＿レ苦
即除。挙＿レ家嘆異。其妻乃発＿二大信心＿一。沐浴著＿二浄衣＿一。以＿二綵
縷＿一綉＿二阿弥陀仏。観音。勢至像＿一。凡三年而就。以酬＿二其徳＿一。
師在＿二印老会中＿一。有＿レ光＿二於印＿一者多矣。同院僧善明公遺＿二手
帖＿一。其略曰。日本芿律師。戒行道徳。華亭士庶尊敬如＿レ仏。
祈祷持呪。駆＿レ悪攘＿レ災。皆有＿二霊応＿一。蓋古之聖僧之儔乎。
嘉定元年。去遊＿二 上都＿一。寓＿二 下天竺＿一。日与＿二諸老＿一弁＿二-論台教＿一。
咸服＿二其英敏＿一。至＿二於公卿大夫＿一。咸楽＿二与＿レ之遊＿一。若＿二史丞相
銭相公樓参政楊中良等＿一最為＿二信嚮＿一。師設＿二律宗五十三
疑＿一。以問＿二時律匠＿一。臨安了然。芝巌浄懐。浄梵妙音。会稽
智瑞等。各為酬答。山陰名士朴翁。写＿二南山。霊芝二像＿一。

現代語訳

【右頁上段】
律苑僧宝伝巻第十一

湖東安養寺後学釈慧堅撰
榑桑諸師
京兆泉涌寺開山大興正法国師伝
国師の諱は俊芿。字は我禅。自ら「不可棄」と号した。肥後国飽田郡の人である。母は藤原氏。初めて生まれた時、母が樹下に棄てた。三日夜を経ても禽獣の害を免れた。その姉がこれを見て異とし、懐に抱いて帰り母に付けて乳養した。四歳の時、池辺寺の珍暁公に依って仏を学んだ。暁は即ち師の舅氏であった。師は明敏で俊利であり、卓絶の気があった。童子の中に処することは、珠玉が瓦石の間にあるようであった。七歳で梵書を読み、すぐに暗誦することができた。十歳の時、吾平山の荘厳公のもとに往って従い、妙法蓮華経を授けられた。六日でこれを通読した。公はその器を惜しみ、飯田山の学頭真俊のもとに送った。俊は即ち天台座主忠尋僧正の門人で、顕密の教に深い者であった。師は親しく薫陶を受けてその学を受け、精進は倫を越えた。十八歳で剃髪した。翌年四月八日、大宰府観世音寺において具戒を受けて大僧となった。俊公が順世すると、すなわち法兄相俊のもとで学んだ。顕密の旨をその底蘊まで尽くした。ある日、喟然として嘆いて言った。「三学の中で、ただ戒のみが地である。もし精持しなければ、どうして成仏の儀範となろうか」と。すなわち勤めて梵行を行い、笈を負って西関を出て、南北二

【右頁下段】
京を往来した。毘尼の旨を諸名宿に扣いた。やがて本郷に還り、筒嶽において一寺を建てた。正法寺と言った。緇侶が集まり、百許人に至った。成規は粛として如くであった。味木県に慶座主がいた。夢に筒嶽に登り一神僧に遇った。これに告げて言った。「芿師はこの五百生修道の人である。汝が出離を求めたいなら、当にこれと勝縁を結ぶべし」と。慶は覚めて寺に詣で、師に向かって作礼し、所夢の事を説いた。聞く者で驚異しない者はいなかった。また州の官吏秦氏の女が死んだ。剃髪授戒を為してくれることを乞うた。その母が泣いて言った。「亡くなった娘が師に剃髪受戒を蒙ることは、まさにその素願でした。どのような法力があって片時蘇らせることを得て、その情を知らしめることができるでしょうか」と。師は密法を修した。翌日女は回生した。父母がその状を問うと、女が言った。「我は自ら覚えて律師の灌頂の室に詣で、法を聞いて歓喜し、忽ち夢醒のようでした。実に既に死んでいることを知りませんでした」と。父母は慶幸すること無量であった。建久九年、師の年三十三歳。自ら謂った。「嘗て大小戒律を学んだが、まだその義を尽くしていない。須く大宋に入って疑う所を質すべし」と。すなわち諸徒に告げて言った。「我は他方に法を求めたい。もし勉励しなければ、どうして伝授に堪えようか。今百日を期として克し、諸子と昼夜錬磨するが良い」と。すなわち一禅杖を蓄え、輪番で警策した。昼は衆の為に説法し、夜は澄坐して旦に達した。目は絶えて睫を交えなかった。期満ちて神はいよいよ壮んとなった。翌年四月、安秀・長賀二子を率い、商舶に付いて江陰軍に抵った。当に寧宗慶元五年である。両浙の名刹を遊歴し、天台に登り、石橋を度り、餅峯において五百応真に供養した。茶中に華の現ずるを感じた。また雪竇に造って禅要を咨い、径山において蒙庵聡禅

【左頁上段】
師に謁した。六年の春、如庵了宏律師が景福寺に法幢を樹てることを聞き、急いで往って依った。毘尼を隷習し、昼夜を捨てなかった。有する所の開遮持犯は泮然として氷釈した。故に日山一公に言葉がある。「日本の芿師は法の為の切なること、慶元間において舶を泛べて東来した。彼の時、先師如庵が景福に開法していた。芿は即ち依学すること十有余年。異音に縁って解さざる毎に席を別にして指教した。芿はすなわち討論し、分陰も廃さなかった。大小部の文、一宗の教観、通達しないものはなかった」と。嘉泰二年、台州に遊び赤城寺に居した。三年、智者大師の塔を礼し、仏隴大慈寺において夏を過ごした。時に北峰印公が秀州華亭県超果教院に拠って、智者三観の法を弘めていた。師は座下に造り、服勤すること久しかった。天台教観は根源を洞徹した。ある日、印公が教観に就いて、五試問を出した。師の答える所が最勝であった。凡そ台教中に律に渉る義があると、解を師に譲った。すなわち衆に謂って言った。「爾曹もし通じないことがあれば、俊芿に質せば可である」と。時に北峰の会中にいる所の学徒は、皆英特の士であった。皆師に依って弁決した。華亭に章氏がいた。その子が病に臥すこと三年。印に安を保つことを求めた。印が言った。「日本僧芿は、智行具足している。我すらも及ばない。汝は当にこれを求むべし」と。章氏は哀れみ懇ろに切至であった。師は不動使者法を修した。一七日を期とした。第四日に至り、壇上の燭が滅えた。師は印に白して言った。「息災壇の法は、灯燭が自ら滅えれば所願が遂げられない」と。印が言った。「章氏は懇切で愍むべし。大抵祅は徳に勝たない。再び誠を尽くせ」と。師は已むを得ず至心に冥祷した。第七日に至ってその子の病が

【左頁下段】
起った。合家忻幸した。印が師に問うて言った。「章氏の子に恙はないか」と。師が言った。「定業は免れ難い。本尊大悲の力を以って九旬を回すことができよう」と。後三月でその子は果たして殂した。また周氏の妻がいた。数胎を懐いたが皆難産であった。楚毒万端で、産んでも皆育たなかった。不幸にして復た懐孕した。三載を経ても未だ誕まなかった。師の法力を聞き、懇請して救護を求めた。師は七仏薬師法を修した。第七夜、その妻が夢を見た。一童子が言った。「我は是れ汝の夙仇である。汝の命を断とうと欲すること久し。幸いに東方の芿律師に逢って我が怨対を解き、我を超昇せしむ。今より已往、復た汝と仇を為さず」と。覚めた後、胎は止まり、苦する所は即ち除かれた。挙家嘆異した。その妻はすなわち大信心を発し、沐浴して浄衣を著け、彩縷を以って阿弥陀仏・観音・勢至の像を繍った。凡そ三年で就した。以ってその徳に酬いた。師が印老の会中にいて、印に光あることは多かった。同院の僧善明公が手帖を遺した。その略に言った。「日本芿律師は、戒行道徳、華亭の士庶が仏の如く尊敬している。祈祷持呪、悪を駆り災いを攘うに、皆霊応がある。まさに古の聖僧の儔であろうか」と。嘉定元年、去って上都に遊び、下天竺に寓した。日に諸老と台教を弁論し、皆その英敏に服した。公卿大夫に至るまで、皆これと遊ぶことを楽しんだ。史丞相・銭相公・楼参政・楊中良等の如きは最も信嚮を為した。師は律宗五十三疑を設け、以って時の律匠に問うた。臨安了然・芝巌浄懐・浄梵妙音・会稽智瑞等、各々酬答を為した。山陰の名士朴翁は、南山・霊芝二像を写した。

英語訳

**Right Page Upper Section**
*Vinaya Garden Monk Treasures Biographies Volume Eleven*

Compiled by Śrāmaṇa Ekō, Later Student of Kōtō Anyōji Temple
Various Masters of Fusō (Japan)
**Biography of Great Flourishing True Dharma National Master, Founder of Sennyu-ji Temple in the Capital**

The National Master's religious name was Shunjō. His courtesy name was Gazen. He styled himself "Fukaki" (The Irreplaceable). He was from Hita District, Higo Province. His mother was of the Fujiwara clan. When first born, his mother abandoned him under a tree. After three days and nights he was free from harm by birds and beasts. His elder sister saw this and considered it strange, took him in her arms, returned home and gave him to their mother for nursing. At age four he relied on Master Chingō of Ikebedera Temple to study Buddhism. Chingō was the master's maternal uncle. The master was intelligent and brilliant, with an air of outstanding excellence. Among the children he was like a jewel among tiles and stones. At seven he read Sanskrit texts and could immediately memorize them. At ten he went to follow Master Shōgon at Mount Gohira and was taught the Lotus Sutra. He mastered it in six days. The master valued his capacity and sent him to Gakutō Shinjun of Mount Iida. Shinjun was a disciple of Tendai Zasu Chūjin Sōjō, one deeply versed in exoteric and esoteric teachings. The master received close instruction and absorbed his learning, his diligence surpassing others. At eighteen he shaved his head. The following year on April 8th, he received full ordination at Kanzeon Temple in Dazaifu and became a great monk. When Master Shunjun passed away, he then studied under his dharma brother Sōjun. He exhausted the profound essence of exoteric and esoteric teachings. One day he sighed deeply and said: "Among the three studies, only the precepts serve as foundation. If one does not maintain them precisely, how can one become a model for attaining buddhahood?" He then diligently practiced brahmacarya, shouldered his books and left the western pass, traveling back and forth between the southern and northern

**Right Page Lower Section**
capitals. He inquired into the meaning of vinaya from various renowned masters. Eventually he returned to his home region and built a temple on Mount Tsutsudake called Shōbōji. Monks gathered to about one hundred people. The established regulations were solemnly maintained. In Ajiki County there was Zasu Kei. He dreamed of climbing Mount Tsutsudake and meeting a divine monk who told him: "Master Jō is one who has practiced the way for five hundred lifetimes. If you wish to seek liberation, you should form excellent karmic connections with him." Kei awakened, went to the temple, bowed to the master, and related his dream. All who heard were amazed. Also, when the daughter of provincial official Hata died, they begged him to shave her head and give her precepts. Her mother wept saying: "For my deceased daughter to receive head-shaving and precepts from the master was precisely her earnest wish. I do not know what dharma power could enable her to revive for a moment to let her know this situation." The master performed esoteric rites. The next day the daughter came back to life. When her parents asked about her condition, the daughter said: "I was aware of going to the master's initiation room, heard the dharma with joy, and suddenly it was like awakening from a dream. I truly did not know I had died." The parents' joy was boundless. In the ninth year of Kenkyū (1198), when the master was thirty-three years old, he said to himself: "I have studied the major and minor vinaya texts but have not exhausted their meaning. I must enter Great Song and verify my doubts." He then told his disciples: "I wish to seek dharma in other lands. If you do not strive earnestly, how could you be worthy of transmission? Now I set one hundred days as the period to train rigorously with you all day and night." He then kept a meditation staff, taking turns to encourage vigilance. During the day he taught dharma to the assembly; at night he sat in meditation until dawn. His eyes never closed. When the period ended his spirit became even more vigorous. The following year in April he led his two disciples Anjū and Chōga, boarded a merchant vessel and arrived at Jiangyin. This was the fifth year of Qingyuan under Emperor Ningzong. He toured famous monasteries in the two Zhe regions, climbed Mount Tiantai, crossed Stone Bridge, and made offerings to the Five Hundred Arhats at Pancake Peak. He experienced flowers appearing in tea. He also went to Xuedou to inquire about Chan essentials and called on Chan Master Mengan Cong at

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Mount Jing. In the spring of the sixth year, hearing that Vinaya Master Ruan Liaohong had established a dharma banner at Jingfu Temple, he hurried to rely on him. He studied vinaya without abandoning day or night. All matters of what was permitted or prohibited, what to maintain or violate, dissolved clearly like melting ice. Therefore Master Ricchūzan Ippū said: "Japanese Master Jō's earnestness for dharma - during the Qingyuan period he took a ship and came from the east. At that time former master Ruan was teaching dharma at Jingfu. Jō immediately studied there for over ten years. Due to the different language he could not understand, so they often sat separately for individual instruction. Jō then engaged in discussion, not wasting even a moment. Major and minor division texts, the teachings and contemplations of the entire school - there was nothing he did not comprehend." In the second year of Jiatai he traveled to Taizhou and resided at Chicheng Temple. In the third year he paid respects at the pagoda of Great Master Zhizhe and spent the summer at Daci Temple in Folong. At that time Master Beifeng Yin was based at Chaoguo Teaching Academy in Huating County, Xiuzhou, propagating Zhizhe's three contemplations. The master came to sit under him and served diligently for a long time. He thoroughly penetrated the source of Tiantai teachings and contemplations. One day Master Yin, regarding teachings and contemplations, presented five test questions. The master's answers were supreme. Generally in Tiantai teachings where meanings touched on vinaya, he deferred interpretation to the master. He then said to the assembly: "If you have anything you do not understand, you may ask Shunjō." At that time all students in Beifeng's assembly were men of outstanding talent. They all relied on the master for clarification. In Huating there was the Zhang family. Their son had been bedridden with illness for three years. They sought Yin to pray for safety. Yin said: "The Japanese monk Jō possesses complete wisdom and practice. Even I do not measure up to him. You should seek him out." The Zhang family's pleading was sincere and urgent. The master performed the Acala messenger ritual. He set a period of seven days. On the fourth day the candles on the altar went out. The master reported to Yin: "In the ritual for disaster relief, when lamps and candles extinguish themselves, the wishes will not be fulfilled." Yin said: "The Zhang family's sincerity is pitiable. Generally evil does not overcome virtue. Try again with full sincerity." The master had no choice but to pray with utmost devotion. On the seventh day their son's illness

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was cured. The whole family rejoiced. Yin asked the master: "Is the Zhang son without affliction?" The master said: "Fixed karma is difficult to escape. Through the power of the principal deity's great compassion, it can be delayed by nine months." Three months later their son indeed died. There was also Zhou's wife. She had conceived several times but all were difficult births. The torture was extreme, and after birth none survived. Unfortunately she conceived again. After three years she had not yet given birth. Hearing of the master's dharma power, she earnestly requested rescue and protection. The master performed the Seven Buddha Medicine Master ritual. On the seventh night his wife dreamed. A child said: "I am your old enemy. I have long wished to end your life. Fortunately meeting Eastern Master Jō who resolved my enmity and enabled me to ascend. From now on, I will no longer be your enemy." After awakening the pregnancy stopped and her suffering was immediately removed. The whole household marveled. His wife then generated great faith, bathed and put on pure clothes, and with colored thread embroidered images of Amitabha Buddha, Avalokiteśvara, and Mahāsthāmaprāpta. It took about three years to complete, to repay his virtue. While the master was in Elder Yin's assembly, there were many occasions when he outshone Yin. Fellow monastery monk Master Shanming left a letter stating briefly: "Japanese Vinaya Master Jō's moral conduct and virtue - the scholars and common people of Huating revere him like a buddha. In prayers and mantras, driving away evil and warding off disasters, all have spiritual response. He is truly comparable to the holy monks of antiquity." In the first year of Jiading he left to travel to the upper capital and lodged at Lower Tianzhu. Daily he debated Tiantai teachings with various elders, and all admired his brilliance. Even high ministers and officials all enjoyed associating with him. Men like Prime Minister Shi, Minister Qian, Counselor Lou, and Yang Zhongliang had the greatest faith in him. The master posed fifty-three doubts about the vinaya school to question contemporary vinaya masters. Liaoran of Lin'an, Jinghui of Zhiyan, Miaoyin of Jingfan, Zhirui of Kuaiji and others each provided responses. The renowned scholar Puweng of Shanyin painted portraits of Nanshan and Lingzhi.