一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
請＿二 四明樓鑰＿一述＿レ賛。以贈。蓋樓公為＿二当時文宗＿一也。有＿二正
大師者＿一。開元寺尼衆主也。見＿三師貌類＿二応真＿一。以＿二禅月大師
所＿レ画十八尊者像＿一以遣【遺ヵ】。師善＿二悉曇＿一。値＿下梵僧以＿二梵書＿一示＿上レ
衆。衆無＿二知者＿一。師目＿レ之曰。是乞＿二盋盂＿一語也。衆乃以＿レ盋奉＿レ
之。梵僧大喜。以為逢＿二知音＿一。乃以＿二貝葉赤布＿一貽之。三年
俄動＿二帰心＿一。往＿二超果【訓点欠】辞＿二印師＿一。印以＿二法語幷唯心浄土之
説＿一畀＿レ之。以寓＿二相伝付嘱之意＿一。如＿二崇福志隠。開元道源。
景福道常。会稽曇秀。石鼓法久等＿一。皆慕＿レ師。各声＿二詩偈＿一
以餞之。而智瑞公歆艶為＿二尤切＿一。特使＿三画工絵＿二其頂相＿一。賛
曰。稽首天人大導師。家住＿二海東大宰府＿一。秋中片月為＿二肺
肝＿一。雪後■【諸・元亨釈書より】峰作＿二眉宇＿一。来杭＿二 一万里慈航＿一。帰降＿二 七十州法
雨＿一。斯何人也斯何人。日本伝律第一祖。其推重如＿レ此。既
而返＿二明州＿一理＿二帰楫＿一。海上値＿二颶風作＿一レ悪。舟将＿レ覆。舟人皆
無＿二 人色＿一。師端坐不＿レ動。発誓曰。我遊＿二異域＿一。非＿レ為＿二名利＿一。唯
欲＿下挑＿二法灯＿一以導＿中群蒙＿上耳。願龍天其加＿二擁護＿一。言訖有＿二大
星＿一現＿二于檣上＿一。大如＿二車輪＿一。光明赫奕。良久之滅。風濤尋
息。人皆異＿レ之。遂達＿二長州安武郡＿一。乃建暦元年也。得＿二仏
【右頁下段】
舎利三顆。律宗経書三百二十七巻。天台章疏七百一十
六巻。華厳章疏一百七十五巻＿一。至＿二儒書雑集＿一無慮二千
余巻。栄西禅師聞＿二其伝法遠帰＿一。迎接入＿レ京。留＿二于建仁
寺＿一。慰問勤至。都下緇素持＿レ薌而礼者旁午。二年冬移＿二崇
福寺＿一。建保六年。和州刺史中原信房公欽＿二師名徳＿一。迎主＿二
東山仙遊寺＿一。蓋左僕射緒嗣之所＿レ建也。寺廃已久。師図＿二
興復計＿一。乃撰＿レ疏進＿レ闕。元暦上皇欣然可＿二其奏＿一。賜＿二絹帛
一万疋＿一。師命＿二斲木淘土之工＿一。従＿二-事于修造＿一。若大殿。若山
門。若経蔵。若祖堂。若演法之堂。若棲僧之舎。下至＿二包
厨溷湢之属＿一。皆次第落成。師乃改＿レ額為＿二泉涌＿一開堂演法。
衲子争依＿二座下＿一。其所＿レ行規矩。一皆取＿二法于宋朝＿一。貞応間。
有＿レ勅。以＿二泉涌＿一為＿二御願寺＿一。有＿二貞慶法師＿一。相宗之領袖也。
常嘆＿二律幢頽委＿一。自抱＿二事抄＿一取＿二決於師＿一。師一一開導。若＿二
披＿レ雲而見＿一レ日也。如＿二台宗慈鎮和尚等＿一。亦慕＿二師之徳＿一。崇
敬尤甚。武州副元帥平泰時公。聘＿レ師至＿二鎌倉＿一。受＿二菩薩戒＿一。
執＿二弟子礼＿一。時緇白求戒者絡＿二-繹於道＿一。元暦上皇詔於＿二賀
陽宮＿一受＿二菩薩大戒＿一。至＿二於妃嬪公卿＿一飲＿二戒香＿一者指不＿レ勝＿レ
【左頁上段】
屈。建暦上皇亦従受＿二菩薩戒＿一。且曰。朕願従＿レ今已往。世
世与＿レ師値遇。其尊崇可＿レ知耳。大相国道家藤公。与＿レ師厚
善。常請之問＿レ道。師著＿二仏法宗旨論。念仏三昧方法。坐禅
事儀各一巻。三千義備撿二巻＿一以示。嘉禄三年春示＿レ疾。
相国駕臨問＿レ安。捨＿二讃州二邨荘＿一。以充＿二僧糧＿一。師自知＿レ不＿レ
起。書＿二北峰法語及唯心浄土説＿一。副以＿二法華一部＿一。寄＿二-別相
国＿一。閏三月七日集＿レ衆自起。焼香示＿レ之曰。我今為＿二汝等＿一略
説＿二法要＿一。諸悪莫作。衆善奉行。自浄其意。是諸仏教。良
久云。法界一念謂＿二之空＿一。一念法界謂＿二之仮＿一。念界融絶謂＿二
之中＿一。絶念了当超＿二仏地＿一。大衆且感且悲。揮＿レ涙礼謝。至＿二
初八夜＿一書＿レ偈曰。生来遍学。経律論教。一時打拼。寂然
無＿レ窖。書畢合掌。向＿二弥陀像＿一右脇而逝。師生＿二于仁安丙戌
元年＿一。至＿二遷化＿一享＿二報齢＿一 六十有二。僧臘四十又三。門弟子
奉＿二全身＿一窆＿二于寺之南山＿一。会＿レ喪四衆皆哀恋曰。吾宗法灯
滅矣。師賦性恬澹。不＿レ事＿二浮華＿一。凡得＿二財施＿一。即為＿二修＿レ刹済＿一レ
貧。弘法持律寤寐於＿レ此。又多＿二外学＿一善＿二翰墨＿一。在＿レ宋時。寧
宗皇帝勅書＿二如意輪呪＿一。秀州周公銭公等皆蓄＿二其書＿一。至＿下
【左頁下段】
於求＿二碑銘記讃＿一者＿上。日接＿レ踵不＿レ絶。登門受道者。思宣。心
海。思真。承仙。思敬。頼尊。尊隆。信円。定舜。智鏡。思允等。
若干人。応永間。後小松帝賜＿レ号曰＿二大興正法国師＿一。其勅
書略曰。朕聞。泉涌寺開山俊芿上人。伝＿二毘尼梵行＿一。弘＿二木
叉威儀＿一。是以三代聖主受＿二円頓之教門＿一。四海衆人得＿二成
仏之直路＿一。豈非＿二長夜灯炬。苦海舟船＿一耶。故諡曰＿二大興
正法国師＿一。其光栄至＿レ此。今像設儼然。門庭隆盛。故天下
之人。雖＿二邨童市豎＿一。莫＿レ不＿レ知＿二泉涌之名＿一焉。
賛曰。大聖大賢之興。必大有＿レ造＿二於世＿一。非＿二偶然＿一也。此方
勝宝之前。毘尼宗未＿レ伝。伝之自＿二鑑真大師＿一始。厥後数百
年。祖庭日晦。狂慧転蝕。正法国師挺＿二-生于時＿一。該＿二-練群宗＿一。
以＿レ律為＿レ本。而且法眼円明。機弁敏捷。其高風峻節。若＿二雪
中孤峰＿一。其強忍精進。似＿二乾行弗＿一レ息。一旦入＿二震旦＿一。承＿二如庵
之正伝＿一。帰而崛＿二-起泉涌＿一。灑＿二甘露於将＿一レ枯。揚＿二戒光於既昧＿一。
嗚呼国師。可＿レ謂於＿二律門＿一有＿二再造之功＿一矣。苟非＿二間生聖
人＿一。悪能至＿レ此哉。予嘗寓＿二東山＿一 六七霜。観＿二其樓殿流＿レ輝。
鐘梵続＿レ響。子孫輩出王侯帰崇＿一。実国師之遺烈。与＿二 天地＿一

現代語訳

【右頁上段】
四明の楼鑰に依頼して賛を述べ、以て贈った。思うに楼公は当時の文宗であったのである。正大師という者がいた。開元寺の尼衆主であった。師の貌が応真（阿羅漢）に類することを見て、禅月大師の所画である十八尊者像を以て遺贈した。師は悉曇（梵字）を善くした。梵僧が梵書を以て衆に示すに値った。衆に知る者がなかった。師がこれを目して言った。「これは盋盂を乞う語である」と。衆はすなわち盋を以てこれに奉じた。梵僧は大喜びし、知音に逢ったと以為した。すなわち貝葉と赤布を以てこれに贈った。三年にして俄かに帰心を動かした。超果に往って印師に辞した。印は法語並びに唯心浄土の説を以てこれに畀え、以て相伝付嘱の意を寓した。崇福の志隠、開元の道源、景福の道常、会稽の曇秀、石鼓の法久等の如きは、皆師を慕い、各々詩偈を声して以てこれを餞した。而して智瑞公の歆艶は尤も切なるを為した。特に画工をして其の頂相を絵かしめた。賛して曰く。「稽首す天人大導師、家は海東大宰府に住す。秋中の片月を肺肝と為し、雪後の諸峰を眉宇と作す。来たるに一万里の慈航を杭し、帰るに七十州の法雨を降らす。これ何人ぞこれ何人ぞ。日本伝律の第一祖。」その推重このごとし。既にして明州に返り帰楫を理めた。海上にて颶風の悪を作すに値った。舟将に覆らんとす。舟人皆人色なし。師は端坐して動かず。発誓して曰く。「我異域に遊ぶこと、名利のためにあらず。唯法灯を挑げて以て群蒙を導かんと欲するのみ。願わくは龍天其れ擁護を加えよ」と。言い訖って大星有り檣上に現る。大きさ車輪の如し。光明赫奕たり。良久にして之滅す。風濤尋いで息む。人皆これを異とす。遂に長州安武郡に達す。すなわち建暦元年なり。仏

【右頁下段】
舎利三顆、律宗経書三百二十七巻、天台章疏七百十六巻、華厳章疏百七十五巻を得た。儒書雑集に至っては慮りなく二千余巻。栄西禅師その伝法遠帰を聞き、迎接して京に入れた。建仁寺に留めた。慰問勤至なり。都下の緇素薌を持して礼する者旁午たり。二年冬崇福寺に移った。建保六年、和州刺史中原信房公師の名徳を欽い、迎えて東山仙遊寺を主らしめた。蓋し左僕射緒嗣の建てる所なり。寺廃すること已に久し。師興復の計を図った。すなわち疏を撰して闕に進めた。元暦上皇欣然としてその奏を可とした。絹帛一万疋を賜った。師斲木淘土の工を命じ、修造に従事せしめた。大殿若し、山門若し、経蔵若し、祖堂若し、演法の堂若し、棲僧の舎若し、下は包厨溷湢の属に至るまで、皆次第に落成した。師すなわち額を改めて泉涌と為し開堂演法した。衲子争って座下に依った。その行う所の規矩、一皆宋朝に法を取った。貞応間、勅有り。泉涌を以て御願寺と為した。貞慶法師有り。相宗の領袖なり。常に律幢の頽委を嘆き、自ら事抄を抱いて師に決を取った。師一一開導すること、雲を披いて日を見るが若し。台宗の慈鎮和尚等の如きも、亦師の徳を慕い、崇敬尤も甚だし。武州副元帥平泰時公、師を聘して鎌倉に至らしめ、菩薩戒を受け、弟子の礼を執った。時に緇白の戒を求める者道に絡繹たり。元暦上皇賀陽宮に於いて詔して菩薩大戒を受けた。妃嬪公卿に至るまで戒香を飲む者指勝つべからず

【左頁上段】
屈。建暦上皇も亦従って菩薩戒を受けた。且つ曰く。「朕願わくは今より已往、世世師と値遇せん」と。その尊崇知るべきのみ。大相国道家藤公、師と厚善なり。常にこれを請いて道を問う。師仏法宗旨論、念仏三昧方法、坐禅事儀各一巻、三千義備撿二巻を著して以て示した。嘉禄三年春疾を示した。相国駕臨して安を問う。讃州二邨荘を捨して、以て僧糧に充てた。師自ら起たざるを知った。北峰法語及び唯心浄土説を書き、法華一部を副えて、相国に寄別した。閏三月七日衆を集めて自ら起き、焼香してこれに示して曰く。「我今汝等の為に略して法要を説く。諸悪莫作、衆善奉行、自浄其意、是諸仏教。」良久にして云く。「法界一念これを空と謂い、一念法界これを仮と謂い、念界融絶これを中と謂う。絶念了当仏地を超ゆ。」大衆且つ感じ且つ悲しみ、涙を揮って礼謝した。初八夜に至り偈を書して曰く。「生来遍学、経律論教、一時打拼、寂然として窖なし。」書き畢って合掌し、弥陀像に向かい右脇して逝いた。師仁安丙戌元年に生まれ、遷化に至り報齢六十有二を享けた。僧臘四十又三。門弟子全身を奉じて寺の南山に窆した。喪に会する四衆皆哀恋して曰く。「吾宗の法灯滅びぬ」と。師の賦性恬澹にして、浮華を事とせず。凡そ財施を得れば、即ち刹を修し貧を済すを為す。弘法持律これに於いて寤寐す。又外学多く翰墨を善くす。宋に在る時、寧宗皇帝勅して如意輪呪を書かしめた。秀州の周公銭公等皆その書を蓄えた。至って

【左頁下段】
碑銘記讃を求める者に於いては、日に踵を接して絶えず。登門受道する者、思宣、心海、思真、承仙、思敬、頼尊、尊隆、信円、定舜、智鏡、思允等、若干人。応永間、後小松帝号を賜いて大興正法国師と曰った。その勅書略して曰く。「朕聞く。泉涌寺開山俊芿上人、毘尼梵行を伝え、木叉威儀を弘む。是を以て三代の聖主円頓の教門を受け、四海の衆人成仏の直路を得たり。豈長夜の灯炬、苦海の舟船にあらざらんや。故に諡して大興正法国師と曰う。」その光栄此に至る。今像設儼然たり。門庭隆盛なり。故に天下の人、邨童市豎と雖も、泉涌の名を知らざる莫し。

賛して曰く。大聖大賢の興るは、必ず大いに世に造ること有り。偶然にあらざるなり。此の方勝宝の前、毘尼宗未だ伝わらず。これを伝うること鑑真大師より始まる。厥の後数百年、祖庭日に晦く、狂慧転た蝕む。正法国師時に挺生し、群宗を該練し、律を以て本と為す。而して且つ法眼円明、機弁敏捷なり。その高風峻節、雪中の孤峰の若し。その強忍精進、乾行の息まざるに似たり。一旦震旦に入り、如庵の正伝を承け、帰って泉涌を崛起し、甘露を将に枯れんとするに灑ぎ、戒光を既に昧きに揚ぐ。嗚呼国師、律門に於いて再造の功有りと謂うべし。苟くも間生の聖人にあらずんば、悪くんぞ此に至るを能くせんや。予嘗て東山に六七霜を寓し、その楼殿の輝を流し、鐘梵の響きを続け、子孫輩出し王侯帰崇するを観る。実に国師の遺烈、天地と

英語訳

**Right Page Upper Section**
He requested Siming Louyue to compose a eulogy as a gift. Indeed, Master Lou was the literary patriarch of that time. There was a Master Shō, the abbess of Kaigen Temple's nuns. Seeing that the master's appearance resembled an arhat, she presented him with the eighteen arhat paintings by Chan Master Chanyue. The master was skilled in Siddhaṃ script. When he encountered an Indian monk showing Sanskrit texts to the assembly, none among the assembly could understand them. The master looked at them and said: "This is language requesting alms bowls." The assembly then offered bowls to him. The Indian monk was greatly delighted, thinking he had met a kindred spirit, and gave him palm leaves and red cloth. After three years he suddenly felt the urge to return home. He went to Chaoguo to bid farewell to Master Yin. Yin gave him dharma words together with teachings on the Pure Land of Mind Only, embedding the meaning of transmitted succession and entrustment. Masters like Zhiyin of Chongfu, Daoyuan of Kaigen, Daochang of Jingfu, Tanxiu of Kuaiji, and Fajiu of Shigu all admired the master and each composed poems and verses to bid him farewell. Master Zhirui's admiration was especially intense. He specially had an artist paint the master's portrait, with a eulogy saying: "I bow to the great teacher of gods and humans, whose home lies in Dazaifu in the eastern sea. The autumn moon serves as his heart and liver, the snow-covered peaks form his eyebrows. Coming, he steered a compassionate vessel ten thousand li; returning, he brings down dharma rain on seventy provinces. What manner of person is this, what manner of person? The first patriarch of vinaya transmission in Japan." Such was his reverence. Subsequently returning to Mingzhou to prepare for the return voyage, they encountered a hurricane at sea creating havoc. The ship was about to capsize. All the sailors lost their composure. The master sat upright without moving and made a vow saying: "My travels in foreign lands are not for fame or profit. I only wish to kindle the dharma lamp to guide the multitude of the ignorant. I pray the dragon kings and devas grant their protection." Upon finishing these words, a great star appeared above the mast, large as a cart wheel, with brilliant radiant light. After a long while it disappeared. The wind and waves soon subsided. Everyone marveled at this. They finally reached Nagato Province's Amutake District. This was the first year of Kenryaku (1211). He obtained Buddha

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relics (three pieces), vinaya school scriptures (327 volumes), Tiantai commentaries (716 volumes), and Huayan commentaries (175 volumes). As for Confucian texts and miscellaneous collections, there were over two thousand volumes without doubt. Chan Master Eisai, hearing of his dharma transmission and distant return, welcomed and received him into Kyoto, lodging him at Kennin Temple. His consoling visits were most attentive. Throughout the capital, clergy and laypeople carrying incense to pay respects came continuously. In the winter of the second year he moved to Chofuku Temple. In the sixth year of Kenpo, Yamato Governor Nakahara no Nobufusa, admiring the master's virtuous reputation, invited him to head Higashiyama Senyu Temple. This was built by former Minister of the Left Ochitsugu. The temple had been abandoned for a long time. The master planned its restoration and revival. He then composed a memorial and submitted it to the court. Retired Emperor Genryaku gladly approved his petition and granted ten thousand bolts of silk. The master commanded carpenters and earth-workers to engage in construction work. Whether the main hall, mountain gate, sutra repository, patriarch hall, dharma teaching hall, monks' quarters, or even kitchens and latrines - all were completed in sequence. The master then changed the name tablet to "Sennyū" and opened the hall to teach dharma. Monks competed to rely on his seat. All the regulations he implemented were modeled after the Song dynasty. During the Jōō period, there was an imperial edict making Sennyū an imperial prayer temple. There was Dharma Master Jōkei, a leader of the Yogācāra school. He constantly lamented the decline of the vinaya banner and personally brought the *Jijiaoyi* to seek decisions from the master. The master provided guidance point by point, like parting clouds to see the sun. Masters like Tendai Jizhen and others also admired the master's virtue, their reverence and respect being especially profound. Musashi Vice-Marshal Hōjō Yasutoki invited the master to Kamakura, received bodhisattva precepts, and maintained the etiquette of a disciple. At that time, clergy and laypeople seeking precepts came in continuous streams along the roads. Retired Emperor Genryaku received the great bodhisattva precepts by imperial edict at Kaya Palace. From imperial consorts to court nobles, those who partook of the precept fragrance were beyond counting.

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Retired Emperor Kenryaku also received bodhisattva precepts from him, saying: "I wish that from now and forever, I may encounter the master life after life." His reverence can thus be known. Great Minister Dōka of the Fujiwara clan was on intimate terms with the master, constantly inviting him to discuss the Way. The master wrote *Treatise on Buddhist Doctrinal Principles*, *Methods of Nembutsu Samadhi*, *Procedures for Seated Meditation* (one volume each), and *Complete Examination of Three Thousand Teachings* (two volumes) to show him. In the spring of the third year of Karoku he showed signs of illness. The minister personally visited to inquire about his health, donating two village estates in Sanuki Province to provide monastic provisions. The master knew he would not recover. He wrote Master Beifeng's dharma words and the *Pure Land of Mind Only* teaching, adding a complete Lotus Sutra, and sent them as a farewell to the minister. On the seventh day of the intercalary third month, he gathered the assembly, rose himself, burned incense and showed them, saying: "I now briefly explain the dharma essentials for you all: Commit no evil, practice all good, purify your own mind - this is the teaching of all buddhas." After a long pause he said: "Dharma-realm in one thought - call this emptiness; one thought of dharma-realm - call this provisional existence; the fusion and transcendence of thought and realm - call this the middle way. Transcending thought and being perfectly clear, one surpasses the Buddha-ground." The great assembly was both moved and saddened, shedding tears in grateful prostration. On the night of the eighth he wrote a verse: "Throughout life studying extensively - sutras, vinaya, treatises, and teachings; all at once cast aside - serenely without storehouse." After finishing writing, he joined his palms, faced the Amida image, and passed away lying on his right side. The master was born in the first year of Nin'an, year of the fire-dog (1166), and at his passing enjoyed a life span of sixty-two years. His monastic age was forty-three years. His disciples enshrined his complete body in the southern mountain of the temple. The four assemblies attending the funeral all lamented sorrowfully: "The dharma lamp of our school is extinguished." The master's natural disposition was serene and indifferent, not engaging in ostentation. Whenever he received monetary offerings, he immediately used them to build temples and aid the poor. Propagating dharma and maintaining precepts was his constant preoccupation day and night. He was also well-versed in secular learning and skilled in calligraphy. When in Song China, Emperor Ningzong ordered him by edict to write the Cintāmaṇicakra mantra. Duke Zhou of Xiuzhou, Minister Qian, and others all treasured his calligraphy. As for those who

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sought stele inscriptions, epitaphs, records, and eulogies, they came daily in continuous succession. Those who entered his gate to receive the Way included Shisen, Shinkai, Shinshin, Jōsen, Shikei, Raison, Sonryū, Shinen, Jōjun, Chikyō, Shin'in, and others - several dozen people. During the Ōei period, Emperor Go-Komatsu bestowed the title "Great Flourishing True Dharma National Master." The imperial edict stated briefly: "I have heard that Shunjō, the founding master of Sennyū Temple, transmitted vinaya and pure conduct, and propagated prātimokṣa dignified deportment. Therefore three generations of sage rulers received the teaching gate of perfect and sudden enlightenment, and people throughout the realm obtained the direct path to buddhahood. Are these not the lamp and torch of the long night, the boat and ship of the sea of suffering? Therefore I posthumously name him Great Flourishing True Dharma National Master." His glory reached this height. Now his image remains solemnly present, and his lineage flourishes greatly. Therefore people throughout the realm, even village children and market youths, all know the name of Sennyū.

The eulogy states: When great sages and worthies arise, they must make great contributions to the world - this is not coincidental. Before the Shōhō period in this country, the vinaya school had not been transmitted. Its transmission began with Great Master Jianzhen. After several hundred years, the ancestral court grew daily darker, and wild wisdom increasingly corrupted the teachings. National Master of True Dharma arose prominently in his time, mastering all schools comprehensively while taking vinaya as the foundation. Moreover, his dharma eye was perfectly clear, his faculties and eloquence keen and swift. His lofty character and stern integrity were like a solitary peak amid snow. His patient endurance and vigorous effort resembled the ceaseless movement of Heaven. Once entering China, he received the orthodox transmission of Master Ruan, returned and raised up Sennyū, sprinkled sweet dew on what was about to wither, and raised the light of precepts from what had grown dim. Alas, the National Master can truly be said to have achieved the merit of restoration for the vinaya gate. Were he not a sage born in the interval between ages, how could he have reached such heights? I once lodged at Higashiyama for six or seven winters, observing its towers and halls streaming with brilliance, bells and chanting continuing their resonance, descendants emerging in succession with princes and nobles paying homage - truly the National Master's lasting achievement, enduring with heaven and earth.