一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
律苑僧宝伝巻第十二

　　　　　　　　湖東安養寺後学釈慧堅撰
　榑桑諸師
　　南都西大寺興正菩薩伝
菩薩諱睿尊。字思円。和之添上郡箕田郷人。考姓源。後
為＿レ僧号＿二慶玄＿一。母藤氏。亦厚帰＿二-敬三宝＿一。曁＿レ孕＿レ師而体無＿レ
悩。於＿二建仁辛酉元年五月某日＿一吉祥而誕。幼而沈重。不＿レ
狎＿二童遊＿一。神性俊逸。有＿二老成之風＿一。識者嘆賞。五歳萌＿二慕仏
之志＿一。絶無＿レ意＿二于世＿一。父母授＿二之釈典＿一。一覧輒能記。建暦改
元。師年十一。捨＿レ家入＿二醍醐山＿一。礼＿二僧睿賢公＿一為＿レ師。日奉＿二
香花＿一惟謹。且習＿二-読経史＿一。了＿二-達大義＿一。十六歳往＿二故郷＿一。行＿二
省覲之礼＿一。未＿二周歳＿一回＿二醍醐＿一。私自念曰。夫万類之中。得＿二
人身＿一為＿レ難。既幸為＿レ 人。得＿下聞＿二仏正法＿一而修証＿上又難。我已
獲＿レ生＿二 人道＿一。復値＿二仏正法＿一。当＿下如＿レ説修行利＿中-済一切有情＿上。
但不＿レ知＿二何宗可＿一レ帰。乃詣＿二清瀧宮＿一乞＿二神指教＿一。満七日夢。
神女麗服靚妝。持＿レ饌与＿レ之曰。儞食訖往＿二金剛王院＿一沐浴。
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既寤意為。金剛王院是瑜伽之霊場。拠＿レ所＿レ夢者其密宗
乎。乃走＿二西谷＿一。謁＿二法師恵操公＿一。操審＿二其志＿一。告曰。真言門
者。譬如＿二醍醐妙薬＿一。能治＿二衆生三障之病＿一。子須＿下以＿レ此為＿中宅
心之地＿上耳。師以＿下操公言与＿二前夢＿一符＿上。乃傾＿二心密乗＿一。学＿二菩
提心論。悉曇字記等＿一。已而従＿二円明阿闍梨＿レ薙髪。時年十
有七。建保五年也。日夕習学不＿レ怠。漸次稟＿二 十八契印。両
部大法。及護摩秘軌＿一。偶杖＿レ策登＿二高野＿一。有＿二真経闍梨＿一。粋＿二于
密教＿一。師止＿二坐下＿一而受＿二其説＿一。久之辞＿レ経面＿二霊山院静慶闍
梨＿一。慶識＿二其奇偉於眉睫間＿一。謂＿レ之曰。子大法器。厚自保愛。
安貞元年師二十七歳。従＿レ慶受＿二具支灌頂＿一。自＿レ是密宗所＿レ
有秘爾与＿二倶舎唯識諸典＿一。罔＿レ弗＿二洞暁＿一。一日抵＿レ几嘆曰。法
門三学以＿レ戒為＿レ首。非＿レ戒不＿レ禅。非＿レ禅不＿レ慧。苟戒根不＿レ
浄。所習禅慧那得＿レ浄乎。去見＿二松春円公於宝塔院＿一。備陳＿二
求律之切＿一。円嘉＿二其志＿一。款＿レ之甚渥。一夕師夢。天女持＿二 一
物＿一来授＿レ之。師問。是何物。曰。如意珠也。覚後喜曰。我向
後拈＿二-出戒珠＿一。照＿二-燭人天＿一也。出遊＿二東大＿一。依＿二知足如尊性晴
二大老＿一。聴＿二南山宗教＿一。已而復嘆曰。大比丘戒。衆縁会聚。
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作業方成。奈＿レ無＿二師承＿一何。及＿下与＿二覚盛律師＿一討＿中-論表無表
章＿上。乃知依＿二瑜伽等説＿一自誓受＿レ戒。則七衆各得＿二其体＿一。而成＿二
其性＿一也。遂以＿二嘉禎二年秋八月＿一。於＿二東大舎那殿＿一修＿二懺摩
法＿一。不＿レ久而有＿二霊瑞之応＿一。九月二日自誓受＿二沙弥戒＿一。四日
午時上分納＿二満分戒＿一。時年三十有六矣。四律。五論。三大
五部。一一究尽無＿二余蘊＿一矣。冬十二月。戒慧貞公以＿二海龍
王寺＿一延＿レ師。師欣然而往。日闢＿二絳紗＿一講＿二-演宗教＿一。緇衣之
士皆俯＿レ首以聴。暦仁元年受＿レ請住＿二西大寺＿一。冬十月二十
有八日応＿レ法結界。請＿二覚盛律師＿一秉＿二羯磨＿一。師唱相焉。翼日
始行＿二 四分衆法布薩＿一。歴＿二両暑寒＿一。又行＿二衆法自恣＿一。凡律苑
清規依＿レ次挙行。缾錫翩翩来萃。徳香藹著。三尺孺子皆
能知＿二其名＿一。寛元三年届＿二法華寺＿一。尼文篋等従＿レ師受＿二沙弥
尼戒＿一秋九月抵＿二泉之家原寺＿一。依＿二白四羯磨別受法＿一。重稟＿二
具足戒＿一。又至＿二法華寺＿一。為＿レ衆講＿二比丘尼抄＿一。授＿二式叉摩那戒
于某等若干人＿一。建長改元授＿二大比丘尼戒于慈善等十有
二人＿一。由＿レ是七衆皆備。又受＿二衆請＿一。講＿二事抄于法華寺＿一。感＿三舎
利二千余顆現＿二于几上＿一。青黄間錯。其光奪＿レ目。時人呼為＿二
【左頁下段】
涌出舎利＿一云。尋至＿二河内州＿一。結＿二-界真福寺＿一。輸＿二 二年＿一講＿二梵
網于摂之四天王寺＿一。聴徒二万余指。皆一時傑偉之子也。
文応改元。中納言定嗣公従＿レ師削染受具。名曰＿二定然＿一。新
創＿二精藍＿一。請＿レ師為＿二開山之祖＿一。師乃結＿二僧界＿一。以＿二浄住＿一名＿レ之。
明年春二月。大檀越越州太守平実時公。聘＿レ師至＿二鎌倉＿一。
慰問甚至。副元帥時頼平公。受＿二菩薩大戒＿一。執＿二弟子礼＿一。乃
捨＿二荘田若干頃＿一。以資＿二食輸＿一。師辞不＿レ受。及＿レ還元帥馳＿レ書問
候。文永三年春二月。在＿二 四天王寺＿一。為＿レ衆説法。人見＿下師現＿二
仏身＿一放＿中大光明＿上。四年重＿二-興般若寺＿一。仏殿僧舎及華鯨樓
香積厨。次第就＿レ緒。丹青焜煌。照＿二-暎林巒＿一。令＿三弟子慈道空
居＿二其位＿一。五年春三月設＿二無遮大会＿一。饑者数万人。徳＿二其恵＿一
而去。明年冬十一月。経行至＿二内州高安郡＿一。郡有＿レ寺曰＿二教
興＿一。廃壊已久。師慨然傷＿レ心。協＿二衆力＿一 一新之。八年於＿二西
大＿一為＿二舎利会＿一 七昼夜。設利羅如＿レ珠者。現＿二于壇上＿一亡慮四
千余顆。師奇＿レ之。貯以＿二玉缾＿一。為＿二鎮刹之珍＿一。寛元上皇聞＿二師
之名＿一。有＿レ旨命入＿二禁庭＿一。師力辞之。詔三至不＿レ得＿レ已。乃入
見。上皇賜＿レ坐問法。師奏答称＿レ旨。皇情怡悦。乃受＿二戒法＿一。

現代語訳

【右頁上段】
律苑僧宝伝巻第十二

　　　　　　　　湖東安養寺後学釈慧堅撰
　榑桑諸師
　　南都西大寺興正菩薩伝

菩薩の諱は叡尊、字は思円。大和国添上郡箕田郷の人である。父の姓は源氏で、後に僧となって慶玄と号した。母は藤原氏で、また厚く三宝に帰敬していた。師を懐妊してから体に悩みがなかった。建仁元年（辛酉、1201年）五月某日に吉祥に誕生した。幼くして沈着重厚で、童遊に親しまなかった。神性は俊逸で、老成の風があった。識者は嘆賞した。五歳で仏を慕う志を萌し、世に対して全く意がなかった。父母が仏典を授けると、一覧してすぐに記憶することができた。建暦改元（1211年）、師の年十一歳で家を捨てて醍醐山に入り、僧叡賢公を礼して師とした。日々香花を奉ることを謹んで行い、また経史の習読をして、大義を了達した。十六歳で故郷に往き、省覲の礼を行った。一年も経たずに醍醐に戻った。私かに自ら念じて曰く「それ万類の中で、人身を得ることは難しい。既に幸いにも人となり、仏の正法を聞いて修証することはまた難しい。我は既に人道に生を獲て、また仏正法に値った。当に説の如く修行して一切有情を利済すべきである。ただどの宗に帰すべきかを知らない」と。そこで清瀧宮に詣でて神の指教を乞うた。七日を満たして夢を見た。神女が麗服靚妝で、食べ物を持って之に与えて曰く「汝食べ終わったら金剛王院に往いて沐浴せよ」と。

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既に寤めて意うらく、金剛王院は瑜伽の霊場である。夢に拠る所の者はその密宗であろうかと。そこで西谷に走り、法師恵操公に謁した。操はその志を審らかにして、告げて曰く「真言門は、譬えば醍醐妙薬の如く、能く衆生三障の病を治す。子は須らくこれを以て宅心の地とすべきである」と。師は操公の言が前の夢と符合することを以て、そこで心を密乗に傾け、菩提心論・悉曇字記等を学んだ。やがて円明阿闍梨に従って薙髪した。時に年十七、建保五年（1217年）である。日夕習学して怠らなかった。漸次に十八契印・両部大法・及び護摩秘軌を稟受した。偶々杖策して高野に登った。真経闍梨があり、密教に粋であった。師はその座下に止まってその説を受けた。久しくしてから経を辞し、霊山院静慶闍梨に面会した。慶はその奇偉を眉睫の間に識って、之に謂って曰く「子は大法器である。厚く自保愛せよ」と。安貞元年（1227年）師二十七歳、慶に従って具支灌頂を受けた。これより密宗の有する所の秘奥と倶舎・唯識諸典とを、洞暁しないものはなかった。一日机に抵って嘆じて曰く「法門三学は戒を以て首とする。戒でなければ禅でなく、禅でなければ慧でない。もし戒根が浄でなければ、習う所の禅慧がどうして浄を得られようか」と。去って宝塔院で松春円公を見て、求律の切なることを備に陳べた。円はその志を嘉し、之を款待すること甚だ渥であった。一夕師の夢に、天女が一物を持って来てこれを授けた。師問う「これは何物か」と。曰く「如意珠である」と。覚めた後喜んで曰く「我は向後戒珠を拈出して、人天を照燭するのである」と。東大寺に出遊して、知足如・尊性・晴の二大老に依り、南山宗教を聴いた。やがてまた嘆じて曰く「大比丘戒は、衆縁会聚して

【左頁上段】
作業方に成る。師承が無いのをいかんせん」と。覚盛律師と表無表章を討論するに及んで、そこで瑜伽等の説に依って自誓受戒すれば、則ち七衆各々その体を得て、その性を成すことを知った。遂に嘉禎二年（1238年）秋八月を以て、東大寺舎那殿において懺摩法を修した。久しからずして霊瑞の応があった。九月二日自誓して沙弥戒を受け、四日午時上分に満分戒を納めた。時に年三十六であった。四律・五論・三大・五部を、一一究尽して余蘊がなかった。冬十二月、戒慧貞公が海龍王寺を以て師を延いた。師は欣然として往った。日々絳紗を闢いて宗教を講演した。緇衣の士は皆首を俯して以て聴いた。暦仁元年（1238年）請を受けて西大寺に住した。冬十月二十八日法に応じて結界し、覚盛律師を請じて羯磨を秉らせ、師は唱相した。翌日始めて四分衆法布薩を行った。両暑寒を歴て、また衆法自恣を行った。凡そ律苑の清規を次に依って挙行した。瓶錫翩翩として来萃し、徳香藹著であった。三尺の孺子も皆能くその名を知った。寛元三年（1245年）法華寺に届き、尼文篋等が師に従って沙弥尼戒を受けた。秋九月泉の家原寺に抵り、白四羯磨別受法に依って、重ねて具足戒を稟けた。また法華寺に至って、衆の為に比丘尼抄を講じ、某等若干人に式叉摩那戒を授けた。建長改元（1249年）慈善等十二人に大比丘尼戒を授けた。これによって七衆皆備わった。また衆請を受けて、法華寺で事抄を講じた。舎利二千余顆が机上に現れることを感じた。青黄間錯し、その光は目を奪った。時人は

【左頁下段】
涌出舎利と呼んだ。やがて河内国に至り、真福寺に結界した。二年を輸して摂津の四天王寺で梵網を講じた。聴徒二万余指、皆一時の傑偉の子であった。文応改元（1260年）、中納言定嗣公が師に従って削染受具し、定然と名づけた。新たに精藍を創り、師を請じて開山の祖とした。師はそこで僧界を結んで、浄住を以てこれを名づけた。明年春二月、大檀越越州太守平実時公が、師を聘して鎌倉に至らせた。慰問すること甚だ至った。副元帥時頼平公が菩薩大戒を受け、弟子の礼を執った。そこで荘田若干頃を捨てて、以て食輸に資した。師は辞して受けなかった。還るに及んで元帥は書を馳せて問候した。文永三年（1266年）春二月、四天王寺にあって、衆の為に説法した。人は師が仏身を現じて大光明を放つのを見た。四年般若寺を重興した。仏殿・僧舎及び華鯨楼・香積厨が次第に就緒した。丹青焜煌として、林巒を照映した。弟子慈道空をしてその位に居らしめた。五年春三月無遮大会を設けた。飢えた者数万人が、その恵を徳として去った。明年冬十一月、経行して内州高安郡に至った。郡に寺があって教興と曰った。廃壊すること已に久しかった。師は慨然として心を傷め、衆力を協せて一新した。八年西大寺において舎利会を七昼夜行った。舎利羅の珠の如き者が、壇上に現れること四千余顆を亡慮した。師はこれを奇として、玉瓶を以て貯え、鎮刹の珍とした。寛元上皇は師の名を聞いて、旨があって禁庭に命じ入れた。師は力めてこれを辞した。詔三たび至って已むを得ず、そこで入見した。上皇は坐を賜って法を問うた。師は奏答して旨に称った。皇情怡悦し、そこで戒法を受けた。

英語訳

**Right Page Upper Section**
Precious Monks of the Vinaya Garden, Volume Twelve

Compiled by Śrāmaṇa Eken, Later Student of Kōtō Anyōji Temple
Various Masters of Fusang
Biography of Kōshō Bodhisattva of Saidaiji in the Southern Capital

The Bodhisattva's personal name was Eizon, with the courtesy name Shien. He was from Minoda village in Soegami district of Yamato Province. His father's surname was Minamoto, who later became a monk with the dharma name Keigen. His mother was of the Fujiwara clan and was also deeply devoted to the Three Treasures. When she was pregnant with the master, her body experienced no distress. He was born auspiciously on a certain day in the 5th month of the 1st year of Kennin (Kanoto-Tori, 1201). As a child he was calm and dignified, not engaging in childish games. His divine nature was brilliant, and he possessed the bearing of mature wisdom. Those with discernment praised and admired him. At age five he developed aspirations to revere the Buddha and had absolutely no interest in worldly matters. When his parents taught him Buddhist scriptures, he could memorize them after a single reading. In the first year of Kenryaku (1211), when the master was eleven years old, he left home and entered Daigoji, paying respects to Monk Eiken as his teacher. He daily offered incense and flowers with utmost care and studied the reading of scriptures and histories, thoroughly understanding their great meanings. At sixteen he returned to his hometown to perform the rites of visiting his parents. Before a full year had passed he returned to Daigoji. He privately reflected: "Among all the myriad beings, obtaining a human body is difficult. Having fortunately become human, to hear the Buddha's true dharma and cultivate realization is even more difficult. I have already obtained birth in the human realm and have encountered the Buddha's true dharma. I should practice according to the teachings and benefit all sentient beings. But I do not know which school I should follow." He then went to Seiryū Shrine to seek divine guidance. After seven full days he had a dream. A divine maiden in beautiful robes and elegant makeup brought food and gave it to him saying: "After you finish eating, go to Kongōōin and bathe."

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Upon awakening, he thought that Kongōōin was a sacred place of yoga practice. Based on what he had dreamed, could it be the esoteric school? He then hurried to Nishitani and visited Dharma Master Eshō. Eshō examined his aspirations and told him: "The Shingon gate is like a wonderful medicine of the finest quality that can cure the diseases of the three obstacles of sentient beings. You must make this the ground where your mind dwells." Since Eshō's words matched his previous dream, the master then devoted his heart to the esoteric vehicle and studied the Bodhicitta-śāstra, Siddhaṃ Character Records, and other works. Eventually he received tonsure from Ācārya Enmyō. At this time he was seventeen years old, in the 5th year of Kenpō (1217). Day and night he studied diligently without slacking. Gradually he received the eighteen mudrās and mantras, the great dharmas of both maṇḍalas, and the secret rituals of fire offerings. By chance he climbed Mount Kōya with his staff. There was Ācārya Shinkyō who was refined in esoteric teachings. The master stayed as his disciple and received his explanations. After a long time he took leave of Kyō and met with Ācārya Jōkei of Reizanin. Kei recognized his extraordinary qualities in his countenance and said to him: "You are a great dharma vessel. Take good care of yourself." In the 1st year of Antei (1227), when the master was twenty-seven, he received comprehensive abhiṣeka from Kei. From this point there was nothing in the esoteric school's profound secrets or in the Abhidharmakośa and Vijñānavāda texts that he did not thoroughly understand. One day he struck his desk and sighed: "Among the three studies of the dharma gate, precepts come first. Without precepts there is no meditation; without meditation there is no wisdom. If the roots of precepts are not pure, how can the meditation and wisdom one practices be pure?" He went to see Master Shōshun En at Hōtōin and fully explained his earnest desire to seek vinaya. En praised his aspirations and treated him with great warmth. One evening the master dreamed that a heavenly maiden came bearing an object and gave it to him. The master asked: "What is this object?" She said: "It is a wish-fulfilling jewel." After awakening he joyfully said: "In the future I will bring forth the precept jewel to illuminate humans and devas." He went on an outing to Tōdaiji and relied on the two great elders Chisoku Nyo and Sonshō Jō, listening to the teachings of the Nanzan school. Soon he sighed again: "The great bhikṣu precepts require the assembly of various conditions for the ritual to be accomplished. What can be done about the lack of proper transmission?"

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When he discussed and debated the Hyō-muhyō-shō with Vinaya Master Kakujō, he then learned that by relying on the explanations in the Yoga [treatises] and others to take self-vow ordination, each of the seven assemblies could obtain their essence and perfect their nature. Consequently, in the autumn 8th month of the 2nd year of Jōtei (1238), he performed confession dharma at the Vairocana Hall of Tōdaiji. Before long there were auspicious spiritual responses. On the 2nd day of the 9th month he took self-vows and received śrāmaṇera precepts. On the 4th day at noon in the upper period he received full ordination. At this time he was thirty-six years old. The Four Vinayas, Five Treatises, Three Great [Compilations], and Five Sections - he thoroughly mastered each one without any remaining obscurities. In winter, the 12th month, Kaikeishō invited the master using Kairyūōji Temple. The master went gladly. Daily he opened his crimson silk curtains and lectured on the school's teachings. All the black-robed scholars bowed their heads and listened. In the 1st year of Rekinin (1238) he accepted an invitation to reside at Saidaiji. On the 28th day of the 10th month of winter, he established boundaries according to dharma, invited Vinaya Master Kakujō to perform the karma ceremony, and the master conducted the chanting. The next day they first performed the Dharmaguptaka assembly dharma poṣadha. After two summers and winters, they also performed the assembly dharma pravāraṇā. All the pure regulations of the vinaya garden were carried out in order. Staff-bearing monks came flocking like butterflies, and his virtuous reputation spread far and wide. Even three-foot-tall children could know his name. In the 3rd year of Kangen (1245) he went to Hokkeji Temple. Nun Bunkyō and others received śrāmaṇerī precepts from the master. In autumn, the 9th month, he reached Ieharadera in Izumi. Following the separate ordination dharma with four-fold karma, he again received full ordination. He also went to Hokkeji Temple and lectured on the Bhikṣuṇī Commentary for the assembly, conferring śikṣamāṇā precepts on several people including so-and-so. In the first year of Kenchō (1249) he conferred great bhikṣuṇī precepts on twelve people including Jizen. Through this all seven assemblies were complete. He also accepted a request from the assembly to lecture on the Jicho at Hokkeji Temple. Over two thousand relics appeared on his desk. Blue and yellow intermixed, their light was dazzling. People of the time called them

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"emerged relics." Soon he went to Kawachi Province and established boundaries at Shinfukuji. After two years he lectured on the Brahmajāla at Shitennōji in Settsu. The audience numbered over twenty thousand, all outstanding individuals of the time. In the first year of Bun'ō (1260), Middle Counselor Sadatsugu took tonsure and received full ordination from the master, taking the name Jōnen. He newly established a monastery and invited the master to be its founding patriarch. The master then established monastic boundaries and named it Jōjū. In spring of the following year, 2nd month, Great Patron and Governor of Echizen Taira Sanetoki invited the master to come to Kamakura. His cordial inquiries were most considerate. Deputy Commander-in-Chief Tokiyori received the great bodhisattva precepts and conducted himself with the courtesy of a disciple. He then donated several hundred acres of estate land to support provisions. The master declined and would not accept. When he returned, the commander sent letters inquiring after his health. In spring, 2nd month of the 3rd year of Bun'ei (1266), while at Shitennōji, he preached dharma for the assembly. People saw the master manifest Buddha-body and emit great radiance. In the 4th year he restored Hannyaji Temple. The Buddha hall, monks' quarters, ornate towers, and kitchen were completed in sequence. The brilliant colors illuminated the surrounding forests and peaks. He had his disciple Jidō Kū reside in that position. In spring, 3rd month of the 5th year he held a great unrestricted assembly. Tens of thousands of hungry people received his benevolence and departed. In winter, 11th month of the following year, while traveling he reached Takayasu District in Kawachi Province. The district had a temple called Kyōkō that had been ruined for a long time. The master was deeply moved and saddened. He coordinated collective efforts to completely renovate it. In the 8th year at Saidaiji he held a relic assembly for seven days and nights. Relic pearls appeared on the altar platform - probably over four thousand. The master found this wondrous and stored them in jade bottles as precious treasures of the temple. Retired Emperor Gofukakusa heard of the master's reputation and issued an edict summoning him to the imperial palace. The master strenuously declined. When the edict came three times he had no choice but to enter for an audience. The retired emperor granted him a seat and questioned him about dharma. The master's replies were fitting to the imperial intention. The imperial mood was pleased and delighted, and he then received the precept dharma.