一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
則未＿二之聞＿一也。於＿二建久五年＿一誕。気宇不＿レ凡。受性霊聡。方
八歳。便翛然有＿二出塵之趣＿一。師＿二-事興福金善法師＿一。遂剔染。
昼修＿二学業＿一。夜趺坐習＿レ観。唯識倶舎諸書。莫＿レ不＿二研究＿一。建
暦二年解脱慶法師為＿レ興＿レ律択＿レ 人。如＿二沙中淘＿一レ金。乃集＿二英
衲二十員於常喜院＿一。師亦応＿二其数＿一。雖＿二年最少＿一。而学邁＿二同
倫＿一。慶偉＿二其器＿一。輒嘆曰。異時成＿二照世慧灯＿一者必此子也。於＿レ
是衆皆指目。時明慧弁法師拠＿二高山寺＿一道価甚重。師往
依焉。学＿二賢首教＿一通＿二其玄義＿一。然終以＿二律法未＿一レ興為＿レ慊。乃
依＿二知足如公＿一。日以＿二律学＿一為＿レ務。冒＿二寒暑＿一而不＿レ廃。律家諸
典皆錬達焉。一日詣＿二長谷寺＿一。路経＿二釜口＿一。風雨暴起。師休＿二
于一社＿一。忽値＿二 一僧＿一。談及＿二律門事＿一。師曰拠＿二占察瑜伽所説＿一。
以＿二自受羯磨＿一稟＿二-受戒法＿一。則七衆各得戒而成＿二其性＿一。有＿二思
円尊公＿一。偶謁＿二神社＿一。従＿レ傍聞＿レ之。喜不＿二自勝＿一。因対談久之。
師嘉＿二其同志＿一。共約＿二断金＿一。自＿レ是励＿二興律之志＿一益切。嘉禎
元年講＿二表無表章＿一。尊公等為＿二之聴徒＿一。明年師意謂。当自
誓受戒。以果＿二本願＿一。時尊公在＿二生馬＿一研＿二-磨律部＿一。師乃遣＿レ使
促＿レ帰。尊大喜。杖＿レ錫而至。師与＿二尊及円晴。有厳三公＿一。同
【右頁下段】
厳＿二-飾道場＿一。祈＿二好相＿一。九月朔。依＿二大乗三聚通受法。各自誓
受＿二近事戒＿一。次日納＿二息慈戒＿一。三日晴厳二公登具。四日師
与＿二尊公＿一進具。時師年四十三矣。樹＿二律幢於興福松院＿一。
黒白男女。靡然向＿レ化。若＿下大旱之望＿二雲霓【＿一】嬰兒之慕＿中乳母＿上。
果不＿レ爽＿二慶師之記＿一。当＿二是時＿一。若＿二信願遍。廻心空＿一。号為＿二 一
時鸞鳳＿一。咸集＿二輪下＿一。輔＿二其道化＿一。暦仁元年冬十月二十
八日。尊公結＿二-界西大寺＿一。師受＿レ請秉＿二羯磨＿一。明日行＿二 四分布
薩＿一。師升座説戒。感泣落涙而不＿レ已。後尊公叩＿二其故＿一。師云。
我嘗作＿二布薩＿一。至＿レ唱＿二清浄＿一。私念。戒根不＿二清浄＿一而妄唱＿二如＿レ
是言＿一。自欺亦欺＿レ 人。不＿レ意今日預＿二此勝会＿一。如＿レ法行＿二布薩＿一。
故悲喜交集不＿レ覚涕泣耳。仁治年間。天福帝聞＿二師道化＿一。
詔入＿二大内＿一受＿二菩薩大戒＿一。至＿二于后妃公侯＿一。同受者衆矣。
寛元二年春二月。瑞＿二-世招提律寺＿一。鐘鼓一新。山川改＿レ色。
夏四月十四日。集＿二僧侶四十余人＿一。開＿二舎利会＿一。梵唱伶楽。
声震【＿二】林嶽＿一。次行＿二 四分布薩＿一。翌日行＿二梵網布薩＿一。布薩畢。
率＿レ衆集＿二于三聚坊＿一。有＿二金光一道＿一。従＿二坊之西＿一起。光中有＿二
神人＿一。長一丈余。冠裳甚麗。比丘教円進前問曰。卿為＿レ誰
【左頁上段】
耶。曰我是三十三天主帝釈也。覚盛師発＿二無上菩提心＿一。
樹＿二已倒之律幢＿一。如法行＿二布薩＿一。故十六応真遣＿レ我随喜。又
曰。雖＿二比丘僧既備＿一。未＿レ有＿二比丘尼＿一。我先以＿レ爾為＿レ尼。言訖
隠矣。時香気鬱勃。充＿二-満寺中＿一。忽教円転＿レ男成＿レ女。一衆無＿レ
不＿二駭嘆＿一。円即辞＿レ衆。帰＿二故郷＿一。勉＿二其姉某＿一出家。名曰＿二信如＿一。
従＿レ師受＿二比丘尼戒＿一。自＿レ後正法法華両刹尼衆。皆従＿二師及
尊公＿一進具。三年秋九月。欲＿下以＿二白四羯磨＿一為＿二諸徒＿一授＿中具
戒＿上。尊公曰。律不＿レ曰乎。九夏和上得戒得罪。須＿下俟＿二明年＿一
行＿レ之乃可＿上耳。師曰。人命難＿レ期。正法難＿レ遇。釈＿レ今不＿レ行。
恐失＿二戒伝＿一。若有＿レ令＿二 人得戒＿一。他何恤為。尊壮＿二其言＿一。遂率＿二
諸徒＿一。至＿二泉之家原寺＿一。行＿二別受法＿一。未＿レ幾帰＿二招提＿一。講＿二 三大
部＿一 一過。其余小部無＿レ不＿二敷闡＿一。四方学士雲屯川増。雖＿二鑑
真現在＿一不＿レ减也。建長元年五月十日。覚＿二体不＿一レ佳。臨終更＿二
新浄服＿一。著＿二僧伽梨＿一。首北面西。以＿二右手＿一著＿レ頬。左手執＿二香
炉＿一。安然而化。如＿レ入＿レ定然。実是月十九日亥刻也。俗齢五
十有六。僧夏一十又二。黒白哀慟。不＿三啻喪＿二其父母＿一。門人
樹＿二塔于本山＿一。師所＿レ度黒白弟子。指不＿レ勝＿レ計。嗣＿二其法＿一者。
【左頁下段】
則信願遍。廻心空。円律玄。中道守。実相照。戒学運。本性
慧等。各闡＿二化于一方＿一。而継＿レ師住＿二招提＿一者。即円律玄也。
所＿レ著有＿二表無表章文集七巻。菩薩戒通別二受抄一巻。菩
薩戒遣疑抄一巻＿一。行＿二于世＿一。賜＿二諡大悲菩薩＿一旌＿二乎厥徳＿一矣。
師滅後三年。西大尊律師夢。師告＿レ之曰。吾化＿二-生補陀落
山＿一。首＿二于千僧＿一。大度＿二群品＿一。遠近聞知。莫＿レ不＿二嘆異＿一焉。
賛曰。夫有＿レ待＿二於外＿一者。時与＿レ勢得而局＿レ之。無＿レ待＿二於外＿一者。
非＿三時与＿レ勢可＿二得而局＿一也。大悲菩薩於＿二律法衰残之秋＿一粋
然而出。依＿二占察瑜伽明文＿一立＿二通受之法＿一。俾＿三大地人尽見＿二
古道顔色＿一。可＿レ謂非常之人超世之傑矣。其荷＿二-負大法＿一提＿二
携有情＿一之功。視＿二古之鑑真＿一。未＿二必有＿一レ愧也。嗚呼若＿三大悲之
所＿二自立＿一者。豈以＿二時勢＿一局＿レ之乎。子輿氏曰。豪傑之士雖＿レ
無＿二文王＿一猶興。洵不＿レ誣矣。

律苑僧宝伝巻第十一

現代語訳

【右頁上段】
その姓氏については未だ聞くところではない。建久五年に誕生した。気宇は凡ならず、性質は霊聡であった。まさに八歳の時、たちまち超然として出塵の趣きがあった。興福寺の金善法師に師事し、ついに剃髪染衣した。昼は学業を修し、夜は趺坐して観法を習った。唯識・倶舎などの諸書を研究しないものはなかった。建暦二年、解脱慶法師が律を興すために人を選ぶこと、沙中から金を淘うが如くであった。そこで常喜院に英才の僧二十員を集めた。師もその数に応じた。年は最も少なかったが、学問は同輩に優っていた。慶はその器量を偉とし、すぐに嘆じて曰く「異時に世を照らす慧灯となる者は必ずこの子である」と。ここにおいて衆皆が注目した。時に明恵弁法師が高山寺を拠点として道価甚だ重かった。師は往いて依った。賢首教を学んでその玄義に通じた。しかし終に律法が未だ興らないことを慊とした。そこで知足如公に依り、日々律学を務めとした。寒暑を冒しても廃さなかった。律家の諸典皆に錬達した。一日長谷寺に詣でた。路は釜口を経た。風雨暴起した。師は一社に休んだ。忽ち一僧に値った。談は律門の事に及んだ。師曰く「占察瑜伽所説に拠れば、自受羯磨を以て戒法を稟受すれば、則ち七衆各々戒を得てその性を成す」と。思円尊公があった。偶々神社に謁して、傍らよりこれを聞いた。喜んで自らに勝えなかった。因って対談すること久しかった。師はその同志を嘉し、共に断金の約をした。これより律興の志を励ますこと益々切であった。嘉禎元年、表無表章を講じた。尊公等がその聴徒となった。明年、師は意謂した。当に自誓受戒して本願を果たすべきであると。時に尊公は生馬にあって律部を研磨していた。師はそこで使を遣わして帰るよう促した。尊は大いに喜んだ。錫杖を携えて至った。師は尊および円晴・有厳三公と、同じく

【右頁下段】
道場を厳飾し、好相を祈った。九月朔、大乗三聚通受法に依って、各自誓して近事戒を受けた。次日息慈戒を納めた。三日晴厳二公が具足戒に登った。四日師と尊公が具足戒に進んだ。時に師の年四十三であった。律幢を興福寺の松院に樹てた。黒白男女、靡然として化に向かった。大旱の雲霓を望み、嬰児の乳母を慕うが若くであった。果たして慶師の記に爽わなかった。この時に当たって、信願遍・廻心空の若きは、一時の鸞鳳と号して、咸な輪下に集い、その道化を輔けた。暦仁元年冬十月二十八日、尊公は西大寺に結界した。師は請を受けて羯磨を秉った。明日四分布薩を行った。師は升座して説戒した。感泣落涙して已まなかった。後に尊公はその故を叩いた。師云く「我嘗て布薩を作すに、清浄を唱うるに至って、私かに念う。戒根清浄ならずして妄りに是の如き言を唱う。自ら欺きまた人を欺く。意わざりき今日この勝会に預かり、法の如く布薩を行うを。故に悲喜交集して涕泣を覚えざる耳」と。仁治年間、天福帝は師の道化を聞いて、大内に詔し入れて菩薩大戒を受けた。后妃公侯に至るまで、同じく受ける者衆かった。寛元二年春二月、招提律寺を瑞世した。鐘鼓一新し、山川色を改めた。夏四月十四日、僧侶四十余人を集めて舎利会を開いた。梵唱伶楽、声は林嶽を震わした。次いで四分布薩を行った。翌日梵網布薩を行った。布薩畢わって、衆を率いて三聚坊に集った。金光一道があった。坊の西より起こった。光中に神人があった。長さ一丈余。冠裳甚だ麗しかった。比丘教円が進前して問うて曰く「卿は誰ぞ

【左頁上段】
や」と。曰く「我は是れ三十三天主帝釈なり。覚盛師無上菩提心を発し、已に倒れた律幢を樹て、法の如く布薩を行う。故に十六応真我を遣わして随喜せしむ。また曰く、比丘僧既に備わると雖も、未だ比丘尼あらず。我先ず爾を以て尼と為す」と。言い訖わって隠れた。時に香気鬱勃として、寺中に充満した。忽ち教円が男を転じて女と成った。一衆駭嘆せざるはなかった。円は即ち衆を辞し、故郷に帰った。その姉某を勉めて出家させた。名を信如と曰った。師に従って比丘尼戒を受けた。これより後、正法・法華両刹の尼衆は、皆師および尊公に従って具足戒に進んだ。三年秋九月、白四羯磨を以て諸徒に具戒を授けようと欲した。尊公曰く「律に曰わずや。九夏和上戒を得るも罪を得る。須らく明年を俟ってこれを行うべし」と。師曰く「人命期し難し。正法遇い難し。今行わざれば、恐らく戒伝を失わん。若し人をして戒を得しむることあらば、他何を恤むことを為さん」と。尊はその言を壮とした。遂に諸徒を率いて、泉の家原寺に至り、別受法を行った。幾ばくもなくて招提に帰り、三大部を一過講じた。その余の小部敷闡しないものはなかった。四方の学士雲屯川増した。鑑真現在すと雖も減らざるなり。建長元年五月十日、体の佳からざるを覚った。臨終に浄服を更新し、僧伽梨を著け、首を北に面を西に向け、右手を以て頬に著け、左手に香炉を執って、安然として化した。定に入るが如くであった。実にこの月十九日亥刻なり。俗齢五十六。僧夏十二。黒白哀慟して、その父母を喪うに啻ならず。門人は塔を本山に樹てた。師の度したる黒白弟子、指もて計うに勝えず。その法を嗣ぐ者は、

【左頁下段】
則ち信願遍・廻心空・円律玄・中道守・実相照・戒学運・本性慧等。各々一方に化を闡いた。而して師に継いで招提に住した者は、即ち円律玄なり。著す所に表無表章文集七巻、菩薩戒通別二受抄一巻、菩薩戒遣疑抄一巻があり、世に行われている。諡を大悲菩薩と賜い、その徳を旌した。師滅後三年、西大の尊律師の夢に、師がこれに告げて曰く「吾は補陀落山に化生し、千僧に首たり、大いに群品を度す」と。遠近聞知して、嘆異せざるはなかった。

賛して曰く。それ外に待つ者は、時と勢とに得られて局せらる。外に待つ無き者は、時と勢とに得て局すべからざるなり。大悲菩薩は律法衰残の秋において粋然として出でた。占察瑜伽の明文に依って通受の法を立て、大地の人をして尽く古道の顔色を見しめた。非常の人超世の傑と謂うべし。その大法を荷負し有情を提携する功は、古の鑑真を視るに、必ずしも愧づることあらず。嗚呼、大悲の自立する所の若きは、豈に時勢を以てこれを局せんや。子輿氏曰く「豪傑の士は文王無しと雖も猶興る」と。洵に誣いざるなり。

律苑僧宝伝巻第十一

英語訳

**Right Page Upper Section**
His surname and clan name have not been recorded. He was born in the 5th year of Kenkyū (1194). His spirit and bearing were extraordinary, and his nature was spiritually intelligent. At the age of eight, he already displayed a transcendent disposition toward leaving the dusty world. He served Dharma Master Kinzen of Kōfukuji as his teacher and eventually took the tonsure and dyed his robes. During the day he pursued academic studies, and at night he sat in lotus position practicing meditation. He investigated all the various texts including Vijñānavāda and Abhidharmakośa works. In the 2nd year of Kenryaku (1212), Dharma Master Gedatsu Kei, in selecting people to revive vinaya, was like panning for gold in sand. He gathered twenty talented monks at Jōkiin. The master also responded to this call. Although he was the youngest in age, his learning surpassed his peers. Kei marveled at his capacity and immediately exclaimed with admiration: "The one who will become a wisdom lamp illuminating the world in the future must certainly be this young man." At this point everyone took notice of him. At that time, Dharma Master Myōe Ben was based at Kōzanji and his dharma reputation was very weighty. The master went and relied on him. He studied Kegon teachings and mastered their profound meanings. However, he ultimately felt dissatisfied that vinaya had not yet been revived. So he relied on Venerable Chisoku Nyo, making vinaya study his daily task. He did not abandon this even through cold and heat. He became thoroughly versed in all the classical texts of the vinaya school. One day when visiting Hasedera Temple, his route passed through Kamaguchi. A violent wind and rain arose. The master took shelter at a shrine. Suddenly he encountered a monk. Their conversation turned to matters of vinaya. The master said: "According to the teachings of the Divination and Yoga [texts], by taking the self-ordination karma procedure to receive the precepts, each of the seven assemblies can obtain the precepts and perfect their nature." There was Venerable Shien. He happened to be paying respects at the shrine and overheard this from nearby. His joy knew no bounds. They thus engaged in lengthy discussion. The master rejoiced in finding a like-minded companion and they made a pact as close as brothers. From this point his aspiration to revive vinaya became increasingly earnest. In the 1st year of Jōtei (1232), he lectured on the Hyō-muhyō-shō. Venerable [Shien] and others became his audience. The following year the master thought: "I should take self-vow ordination to fulfill my original vow." At that time Venerable [Shien] was at Ikoma studying and polishing his understanding of vinaya. The master then sent a messenger urging his return. The venerable one was greatly pleased and came carrying his staff. The master, together with the venerable one, Enjō, and Yūgon - these three masters, jointly

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solemnly decorated the ritual hall and prayed for auspicious signs. On the 1st day of the 9th month, following the Mahāyāna three-cluster universal ordination method, each took self-vows and received the upāsaka precepts. The next day they received the śrāmaṇera precepts. On the third day, Enjō and Yūgon advanced to full ordination. On the fourth day the master and the venerable one progressed to full ordination. At this time the master was forty-three years old. He erected the vinaya banner at Matsuin of Kōfukuji. Clergy and laity, men and women all turned toward this transformation like a great drought hoping for clouds and rainbow, like infants longing for their wet nurses. This indeed proved true to Dharma Master Kei's prediction. At this time, young monks like Shin'gan Hen and Eshin Kū were called "phoenixes of the time" and all gathered under his teaching seat to assist his dharma transformation. On the 28th day of the 10th month in the winter of the 1st year of Rekinin (1238), the venerable one established the boundary at Saidaiji. The master accepted the invitation and performed the karma ceremony. The next day they conducted the Dharmaguptaka poṣadha. The master ascended the seat and explained the precepts. He was moved to tears and could not stop weeping. Later the venerable one asked about the reason. The master said: "When I previously conducted poṣadha and reached the point of proclaiming purity, I privately thought: 'My precept-roots are not pure yet I falsely proclaim such words. I deceive myself and also deceive others.' I never expected that today I would participate in this excellent assembly and conduct poṣadha according to the dharma. Therefore sorrow and joy intermingle and I am unaware of my weeping." During the Ninji years, Emperor Go-Saga heard of the master's dharma transformation and summoned him to the imperial palace to receive the great bodhisattva precepts. From empresses and consorts to court nobles, many received them together. In the spring of the 2nd month of the 2nd year of Kangen (1244), he established Shōdai Ritsuji Temple. Bells and drums were renewed and the mountains and rivers changed their appearance. On the 14th day of the 4th month of summer, he gathered over forty monks and opened a relic assembly. Sanskrit chanting and ceremonial music shook the forests and peaks with their sound. Next they performed the Dharmaguptaka poṣadha. The following day they performed the Brahmajāla poṣadha. After the poṣadha concluded, he led the assembly to gather at Sanjūbō. There was a single ray of golden light that arose from the west of the building. In the light there was a divine being over ten feet tall with magnificent crown and robes. Bhikṣu Kyōen stepped forward and asked: "Who are you?"

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[The divine being] said: "I am Śakra, lord of the thirty-three heavens. Master Kakujō has aroused the supreme bodhi-mind and erected the fallen vinaya banner, conducting poṣadha according to the dharma. Therefore the sixteen arhats have sent me to rejoice with merit. Moreover, although the bhikṣu saṅgha is now complete, there are not yet any bhikṣuṇīs. I shall first make you into a nun." Having finished speaking, he disappeared. At that time fragrant vapors arose abundantly and filled the temple. Suddenly Kyōen transformed from male to female. The entire assembly was amazed and exclaimed in wonder. En immediately took leave of the assembly and returned to his hometown. He encouraged a certain sister to become a monk, named Shin'nyo. She received bhikṣuṇī precepts from the master. From then on, the nuns of both Shōbōji and Hokkeji temples all received full ordination from the master and the venerable one. In the autumn of the 3rd year, wanting to use the four-fold karma procedure to give full ordination to his disciples, the venerable one said: "Does not the vinaya state that a nine-summer preceptor gains both precepts and transgressions? We should wait until next year to perform this." The master said: "Human life is difficult to predict. The true dharma is difficult to encounter. If we do not act now, I fear we will lose the precept transmission. If we can enable people to receive precepts, what else should we worry about?" The venerable one admired his words. He then led the disciples to Ieharadera in Izumi and performed the separate ordination ritual. Before long he returned to Shōdaiji and lectured through the Three Great Compilations once. Of the remaining minor works, there were none he did not expound and explain. Scholars from the four directions gathered like clouds and increased like rivers. Even if Jianzhen were present, this would not be diminished. On the 10th day of the 5th month of the 1st year of Kenchō (1249), he felt his health declining. At his final moment he changed into fresh clean robes, put on his saṅghāṭī, placed his head toward the north and faced west, placed his right hand against his cheek, held an incense burner in his left hand, and passed away peacefully as if entering samādhi. This was actually at the hour of the boar on the 19th day of that month. His lay age was fifty-six. His monastic summers were twelve. Clergy and laity mourned as if losing their parents. His disciples erected a stupa on the home mountain. The black-robed and white-robed disciples he ordained were countless. Those who succeeded to his dharma were

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Shin'gan Hen, Eshin Kū, Enritsu Gen, Chūdō Shu, Jissō Shō, Kaigaku Un, Honshō E and others. Each spread his transformative influence in different regions. The one who succeeded the master at Shōdaiji was Enritsu Gen. His writings include the seven-volume Hyō-muhyō-shō Bunshū, one volume of Bosatsukai Tsūbetsu Nijushō, and one volume of Bosatsukai Kenshigishshō, which circulate in the world. He was posthumously granted the title Great Compassion Bodhisattva to honor his virtue. Three years after the master's death, Dharma Master Son of Saidaiji had a dream in which the master told him: "I have been reborn by transformation on Mount Potalaka, leading a thousand monks and greatly saving all beings." Those far and near who heard this were all moved to wonder and admiration.

The eulogy states: Those who depend on external factors are constrained by time and circumstances. Those who do not depend on external factors cannot be constrained by time and circumstances. The Great Compassion Bodhisattva emerged pure and undefiled in the autumn when vinaya was declining and fragmentary. Relying on the clear texts of the Divination and Yoga [treatises], he established the universal ordination method, enabling all people on earth to see the countenance of the ancient Way. He can be called an extraordinary person, a hero transcending the world. His merit in bearing the great dharma and guiding sentient beings, compared to the ancient Jianzhen, need not necessarily be considered inferior. Alas! What the Great Compassion established for himself - how could it be constrained by time and circumstances? Master Mencius said: "Heroes and exceptional people will still arise even without a King Wen." This is truly not false.

**Volume Eleven of the Precious Monks of the Vinaya Garden**