翻刻
【右頁上段】
弘安二年。宝治上皇詔＿レ師授＿二菩薩戒＿一。至＿二於后妃公侯＿一。同
稟受者不＿レ知＿二其数＿一。文応上皇亦深欽＿二其徳＿一。請為＿二菩薩戒
師＿一。恩礼特厚。勅就＿二禁中＿一講＿二梵網経＿一。令官環而聴之。靡＿レ
不＿二開懌＿一。師因進＿二 三衣＿一。上皇以＿二大蔵教＿一以賜。三年偶至＿二伊
勢天照大神廟＿一。安＿二大蔵＿一開＿二法会＿一。忽牟山神降＿二于一女人＿一
曰。我是天照大神之使也。大神云。法性真如月。朗＿二於寂
光空＿一。無相涅槃雲。静＿二於四徳山＿一。然而以＿二大悲心切＿一。和光
同塵而導＿二-引衆生＿一。唯衆生所願薄劣不＿レ愜＿二我意＿一。今上人
運＿二広大心＿一。祈＿二国祚仏法皆悠長＿一。令＿三我霑＿二法味＿一。我喜不＿二自
勝＿一。師乃為＿二大神＿一授＿二菩薩大戒＿一。四年春正月。師為＿レ国与＿二諸
徒＿一繕＿二-写最勝王経＿一。上皇嘉＿レ之。親御＿二翰墨＿一書＿二護国品＿一。夏
四月結＿二-界平田最福寺＿一。已而還＿レ西。太上皇親幸＿二寺中＿一。賜
以＿二仁王曼荼羅＿一。秋七月。蒙古兵船至＿二太宰府＿一。後宇多帝
慮＿レ侵＿二-逼上邦＿一。乃集＿二百官＿一議＿二其事＿一。僉曰。非＿二仏法力＿一决不＿レ
可＿レ伏。於＿レ是勅＿レ師。師奉＿レ勅届＿二教興寺＿一。集＿レ衆建＿二仁王会＿一。兼
講＿二千手千眼経＿一。至＿二神妙章句外国怨敵即自降伏各還政
治国土処＿一。師読＿レ之至＿レ 三。時千手大士像放＿二大光明＿一。四大
【右頁下段】
天王動如＿二生身＿一。満坐黒白為＿レ之驚嘆。又率＿二比丘八百余
員＿一。至＿二城州男山八旛宮＿一。限＿二 七日期＿一開＿二仁王会＿一。及修＿二愛
染明王法＿一。当＿二期満日＿一。山岳揺振。殿扉自開＿二 八字＿一。殿中声
曰。上人為＿レ降＿二外賊＿一勤修＿二大法＿一。吾当＿二祐佐＿一。言纔訖。一箭自＿二
殿中＿一出。放＿レ光西去。其響如＿レ雷。尋素旛三首亦自＿レ殿出。
一有＿二妙法蓮華経五字＿一。一有＿二大般涅槃経五字＿一。一有＿二唯
識三十頌五字＿一。字字咸放＿二金光＿一。亦指＿レ西而去。俄而猛風
大起。電砕雷奔。大雨傾＿レ河。於＿レ是在会緇素争嘆＿二未曽有＿一。
当＿二是時＿一。西海浪騰二十余丈。兵船数万一時滔没。宇佐大
神託曰。西大思円上人。欲＿下為＿二国家＿一禳＿上レ災。就＿二男山＿一開＿二法
会＿一。由＿レ是六六州諸神祇悉皆至＿二太宰府＿一。今夜子刻正兵船
覆滅時也。師道力如＿レ是。茲豈独顕＿二仏門之神跡＿一。誠有＿下以
彰＿中国家之有道＿上也。近臣入奏＿二其事＿一。天顔大悦。留＿二師宮中＿一
一七日。慰労慇懃。錫賚便蕃。因受＿二菩薩大戒＿一。執＿二弟子之
礼＿一。由＿レ是大臣鉅卿莫＿レ不＿二傾＿レ誠尊仰＿一。師又奉＿レ旨慶＿二-讃大蔵
于石清水＿一。帝率＿二群臣＿一臨幸。六年新建＿二宝生護国院＿一成。専
以＿二祝釐報上＿一為＿レ務二月行＿二具支灌頂＿一。七年夏四月帝以＿二
【左頁上段】
師年踰＿二 八旬＿一。勅聴＿下乗輿入＿中禁中＿上。問＿二法要＿一受＿二 三衣＿一。其尊
崇可＿レ謂至矣。文応上皇復延＿レ師受＿二 八関斎戒＿一。及＿レ還遣＿レ使
賜＿二龍興和尚三衣幷宸翰＿一。七月法隆寺仏舎利為＿レ賊盗去。
寺僧哀慕不＿レ已。東奔西走尋而無＿レ跡。来白＿二于師＿一。師斂目
呪祷。忽然現前。八年春講＿二大涅槃経＿一。無＿レ何為＿二 天王寺主
務＿一。是迫＿二于帝命＿一而強応焉。非＿二師志＿一也。結＿二-界敬田院＿一以
居。先＿レ是寺之舎利失＿二所在＿一。合衆方憂。師登壇懇祈即得
焉。時有＿二瑞雲繞＿レ軒白鷹翺＿レ空之祥＿一。師喜出＿二望外＿一。命＿二僧侶
一千五百人＿一開＿二舎利会＿一。一日詣＿二 三輪神祠＿一。守祠者出迎。
稽首而語曰。先神託曰。有＿二肉身釈迦＿一。将＿レ至＿二吾所＿一。汝等迎
接。今果遇＿二師之臨＿一。乃知師即迦文応化而神語無＿レ妄矣。
遂捨＿二神宮寺＿一献＿レ師。永為＿二弘律之区＿一。師乃結＿二大界＿一。改＿レ■【頟額カ？】
為大御輪＿一。坐一夏。為＿レ神開＿二法華。最勝二会＿一。以保＿二-祐国
界＿一。嘗宇治平等院衆僧。請＿レ師開＿二-講梵網＿一。聴者如＿レ雲。漁人
為＿レ之易＿レ業。師悉取＿二其舟網＿一。埋＿二之水底＿一。建＿二 十三層石浮屠
於其上＿一。乃教＿二漁人＿一曝＿レ布為＿二活業＿一。又新＿二長橋＿一修＿二橋寺＿一。有＿二
龍神＿一従＿レ河而出。従＿レ師受＿二戒法＿一。伏見帝即位。而恩寵尤加。
【左頁下段】
嘗詔＿レ師問＿レ道授＿レ戒。正応三年八月四日示＿二微疾＿一。諸山門
弟子。並宰官居士。訊候者絡繹不＿レ絶。師一一接＿レ之無＿二憊
色＿一。弟子鏡慧学等二十余人。夙夜更番陪侍。二十一日右
少弁光泰公奉＿二帝命＿一問候。文応上皇。建治上皇。皆遣＿レ 人
恩顧。二十四日浄髪澡身著＿二新浄衣＿一。次早六念等法不＿レ
異＿二平時＿一。斎罷跏趺入観。時有＿二紫雲＿一現＿二於寺上＿一。道俗見者
慌忙奔至。聞＿二師将＿一レ示＿レ寂。始駭然称＿レ異。合掌加＿レ額。唱＿二南
無思円仏＿一。未刻示＿レ衆曰。老僧雖＿レ受＿二生於叔世＿一。幸不＿レ縛＿二
名利之鎖＿一。起＿二律幢於既顛＿一。七衆棋＿二-布於天下＿一。吾能事已
畢。今夕当＿レ去矣。汝等諸人当＿下屏＿二-息万縁＿一。精修＿二 三学＿一。使＿中毘
尼宗風不＿上レ墜＿二於地＿一可也。時至漱盥。服＿二藕絲伽梨＿一。結＿レ印端
坐。誦＿二祕密呪＿一。至＿二声漸微＿一而化。有＿レ気満＿レ室如＿二沈水香＿一。実
正応庚寅八月二十五日酉刻也。閲世九十春秋。坐五十
四夏。黒白男女号慟悲恋。無＿レ異＿下釈尊唱＿二滅於堅林＿一時＿上也。
留身三日。容貌如＿レ生。鬚髪漸長。及＿二舁＿レ龕就＿一レ火。僧尼送
者一千余人。以至信男信女無＿二投＿レ足之地＿一。時音楽鳴＿レ空。
天華紛墜。又有＿二瑞花＿一。如＿二赤蔡＿一而異香芬馥。盤＿二-旋烈焰之
現代語訳
【右頁上段】
弘安二年（1279年）、宝治上皇は師に詔して菩薩戒を授けた。后妃・公侯に至るまで、同じく稟受した者はその数を知れないほどであった。文応上皇もまたその徳を深く欽慕し、菩薩戒師となることを請うた。恩礼は特に厚かった。勅により禁中で梵網経を講じ、官人を環らせてこれを聴かせた。開懌しない者はいなかった。師は三衣を進呈し、上皇は大蔵教を以て賜った。三年、偶々伊勢天照大神廟に至り、大蔵を安んじて法会を開いた。忽然として牟山神が一女人に降って曰く「我は天照大神の使いである。大神が云うには『法性真如の月は寂光空に朗らかで、無相涅槃の雲は四徳山に静かである。しかし大悲心が切なるを以て、和光同塵して衆生を導引する。ただ衆生の願いが薄劣で我が意に愜わない。今上人は広大心を運んで、国祚と仏法が皆悠長であることを祈り、我をして法味に霑らしめる。我の喜びは自ら勝てない』」と。師はそこで大神のために菩薩大戒を授けた。四年春正月、師は国のために諸徒と共に最勝王経を繕写した。上皇はこれを嘉し、親しく翰墨を執って護国品を書いた。夏四月、平田最福寺に結界した。やがて西に還ると、太上皇が親しく寺中に幸して、仁王曼荼羅を以て賜った。秋七月、蒙古兵船が太宰府に至った。後宇多帝は上邦に侵逼することを慮り、そこで百官を集めてその事を議した。皆曰く「仏法の力でなければ決して伏すことはできない」と。ここにおいて師に勅した。師は勅を奉じて教興寺に届き、衆を集めて仁王会を建てた。兼ねて千手千眼経を講じ、「神妙章句外国怨敵即自降伏各還政治国土処」に至って、師がこれを三度読むと、千手大士像が大光明を放った。四大
【右頁下段】
天王は生身のように動いた。満坐の黒白はこのために驚嘆した。また比丘八百余員を率いて、城州男山八旛宮に至り、七日を期して仁王会を開き、兼ねて愛染明王法を修した。期満の日に当たって、山岳は揺振し、殿扉は自ら八字に開いた。殿中から声がして曰く「上人は外賊を降すために大法を勤修する。吾当に祐佐すべし」と。言葉がわずかに訖ると、一箭が殿中より出て、光を放って西に去った。その響きは雷のようであった。やがて素旛三首もまた殿より出た。一つには妙法蓮華経の五字があり、一つには大般涅槃経の五字があり、一つには唯識三十頌の五字があった。字字ことごとく金光を放ち、また西を指して去った。俄かにして猛風大いに起こり、電砕雷奔し、大雨河を傾けた。ここにおいて在会の緇素は争って未曾有を嘆じた。この時に当たって、西海の浪は二十余丈に騰がり、兵船数万が一時に滔没した。宇佐大神が託して曰く「西大思円上人は、国家のために災いを禳わんと欲して、男山に就いて法会を開いた。これによって六六州の諸神祇がことごとく皆太宰府に至った。今夜子刻、正に兵船覆滅の時である」と。師の道力はこのようであった。これ豈独り仏門の神跡を顕すのみならず、誠に国家の有道なることを彰らす所以がある。近臣がその事を入奏すると、天顔大いに悦び、師を宮中に留めること一七日、慰労慇懃で、錫賚便蕃であった。因って菩薩大戒を受け、弟子の礼を執った。これによって大臣・鉅卿で誠を傾けて尊仰しない者はなかった。師はまた旨を奉じて石清水で大蔵を慶讃した。帝は群臣を率いて臨幸した。六年、新建の宝生護国院が成った。専ら祝釐報上を以て務とした。二月、具支灌頂を行った。七年夏四月、帝は
【左頁上段】
師の年が八旬を踰えることを以て、勅して輿に乗って禁中に入ることを聴き、法要を問うて三衣を受けた。その尊崇は至れりと謂うべきであった。文応上皇はまた師を延いて八関斎戒を受けた。還るに及んで使いを遣わして龍興和尚三衣并びに宸翰を賜った。七月、法隆寺の仏舎利が賊に盗み去られた。寺僧は哀慕して已まず、東奔西走して尋ねたが跡がなかった。来たって師に白した。師は目を斂めて呪祷すると、忽然として現前した。八年春、大涅槃経を講じた。何事もなく天王寺主務となった。これは帝命に迫られて強いて応じたのであって、師の志ではなかった。敬田院に結界して以て居とした。これより先、寺の舎利が所在を失っていた。合衆方に憂えていたが、師が壇に登って懇祈するとすぐに得た。時に瑞雲が軒を繞り白鷹が空を翺る祥があった。師は望外に喜び、僧侶一千五百人に命じて舎利会を開いた。一日、三輪神祠に詣でた。守祠者が出迎えて、稽首して語って曰く「先に神が託して曰く『肉身釈迦があって、我が所に至ろうとしている。汝等迎接せよ』と。今果たして師の臨みに遇う。すなわち師は釈迦文応化で神語に妄がないことを知る」と。遂に神宮寺を捨てて師に献じ、永く弘律の区となった。師はそこで大界を結び、額を改めて大御輪とした。一夏に坐し、神のために法華・最勝二会を開いて、以て国界を保祐した。嘗て宇治平等院の衆僧が、師に梵網の開講を請うた。聴者は雲のようであった。漁人はこれによって業を易えた。師は悉くその舟網を取って、これを水底に埋め、その上に十三層石浮屠を建てた。そこで漁人に教えて布を曝すことを活業とした。また長橋を新たにし、橋寺を修した。龍神があって河より出て、師に従って戒法を受けた。伏見帝が即位すると、恩寵尤も加わった。
【左頁下段】
嘗て師に詔して道を問い戒を授けた。正応三年（1290年）八月四日、微疾を示した。諸山の門弟子、并びに宰官・居士で、訊候する者は絡繹として絶えなかった。師は一一これを接して憊色がなかった。弟子の鏡慧・学等二十余人は、夙夜更番して陪侍した。二十一日、右少弁光泰公が帝命を奉じて問候した。文応上皇・建治上皇は皆人を遣わして恩顧した。二十四日、髪を浄め身を澡いで新浄衣を著た。次の早朝、六念等の法は平時と異ならなかった。斎を罷めて跏趺入観した。時に紫雲があって寺上に現れた。道俗の見る者は慌忙として奔至した。師が将に示寂することを聞いて、始めて駭然として異を称し、合掌加額して「南無思円仏」と唱えた。未刻に衆に示して曰く「老僧は叔世に生を受けると雖も、幸いに名利の鎖に縛られず、律幢を既に顛えるに起こし、七衆を天下に棋布した。吾が能事は已に畢った。今夕当に去るべし。汝等諸人は当に万縁を屏息し、三学を精修して、毘尼宗風をして地に墜ちしめざるべきである」と。時至って漱盥し、藕絲伽梨を服し、印を結んで端坐した。祕密呪を誦し、声漸く微かになって化した。気があって室に満ち、沈水香のようであった。実に正応庚寅八月二十五日酉刻である。世を閲すること九十春秋、坐すること五十四夏であった。黒白男女は号慟悲恋し、釈尊が堅林に滅を唱えた時と異なることがなかった。身を留めること三日、容貌は生けるが如く、鬚髪は漸く長じた。龕を舁いて火に就くに及んで、僧尼の送る者一千余人、信男信女に至っては足を投ずる地がなかった。時に音楽空に鳴り、天華紛として墜ちた。また瑞花があって、赤蔡のようで異香芬馥し、烈焰の
英語訳
**Right Page Upper Section**
In the 2nd year of Kōan (1279), Retired Emperor Hōji issued an edict for the master to confer bodhisattva precepts. From empresses and consorts to high court nobles, those who received the precepts together were countless in number. Retired Emperor Bun'ō also deeply revered his virtue and requested him to become a bodhisattva precept master. The imperial favor was particularly generous. By imperial edict he lectured on the Brahmajāla Sūtra in the imperial palace, having court officials gather in a circle to listen. None failed to be delighted and enlightened. The master presented the three robes, and the retired emperor bestowed the Tripiṭaka in return. In the 3rd year, he happened to visit the shrine of Amaterasu Ōmikami at Ise, where he enshrined the Tripiṭaka and held a dharma assembly. Suddenly the deity of Mount Mu descended upon a woman and said: "I am a messenger of Amaterasu Ōmikami. The Great Deity says: 'The moon of dharma-nature and true suchness shines bright in the empty space of tranquil light, and the clouds of signless nirvana rest peacefully on the mountain of the four virtues. However, with intense great compassion, I harmonize my light and mingle with the dust to guide sentient beings. Only the aspirations of sentient beings are shallow and inferior, not matching my intentions. Now this venerable one exercises a vast mind, praying that both the imperial dynasty and the Buddha dharma will endure long, causing me to taste the dharma flavor. My joy knows no bounds.'" The master then conferred the great bodhisattva precepts upon the Great Deity. In the 4th year, spring, 1st month, the master copied the Suvarṇaprabhāsa Sūtra with his disciples for the nation's benefit. The retired emperor praised this and personally took up brush and ink to write the chapter on protecting the nation. In summer, 4th month, he established boundaries at Hirata Saifukuji. Soon after returning west, the retired emperor personally visited the temple and bestowed a Ninnō maṇḍala. In autumn, 7th month, Mongol warships reached Dazaifu. Emperor Go-Uda, fearing invasion of the realm, assembled all court officials to discuss the matter. All said: "Without the power of the Buddha dharma, they certainly cannot be subdued." Thereupon the emperor issued an edict to the master. The master received the edict and went to Kyōkōji, gathering the assembly to establish a Ninnō assembly. He also lectured on the Thousand-Armed, Thousand-Eyed Sūtra. When he reached the passage "At the divine and wondrous verses, foreign enemies will immediately submit themselves and each return to governing their own lands," and the master read this three times, the image of the Thousand-Armed Great Being emitted great radiance. The Four Great
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Heavenly Kings moved as if they were living beings. The entire assembly of clergy and laity was astonished and filled with wonder. He also led over eight hundred bhikṣus to the Hachiman Shrine at Otokoyama in Yamashiro Province, setting a seven-day period to hold a Ninnō assembly and also perform the Aizen Myōō ritual. On the day the period was fulfilled, the mountains shook, and the shrine doors opened by themselves in the shape of the character "eight." A voice from within the shrine said: "The venerable one diligently practices the great dharma to subdue foreign invaders. I shall provide divine assistance." Just as these words ended, an arrow emerged from within the shrine, emitting light as it flew westward. Its sound was like thunder. Soon three white banners also emerged from the shrine. One bore the five characters of the Lotus Sūtra, one bore the five characters of the Mahāparinirvāṇa Sūtra, and one bore the five characters of the Thirty Verses on Consciousness-Only. Each character emitted golden light and also pointed west as they departed. Suddenly fierce winds arose, lightning crashed and thunder rushed, and great rains poured like rivers. Thereupon the clergy and laity in the assembly competed in exclaiming over this unprecedented event. At this time, waves in the western sea rose over twenty fathoms high, and tens of thousands of warships were swallowed up all at once. The Great Deity of Usa gave an oracle saying: "The venerable Shien of Saidaiji, wishing to ward off disaster for the nation, held a dharma assembly at Otokoyama. Because of this, all the deities of the sixty-six provinces have come to Dazaifu. Tonight at the hour of the rat is precisely when the warships will be destroyed." Such was the master's spiritual power. This not only manifested the miraculous traces of the Buddhist gate but truly demonstrated the righteous way of the nation. When close retainers reported this matter to the throne, the emperor was greatly pleased. He kept the master in the palace for seven days, with cordial consolation and abundant rewards. Consequently he received the great bodhisattva precepts and conducted himself with the courtesy of a disciple. Through this, there were no great ministers or high officials who did not devote their sincerity in reverent admiration. The master also received imperial orders to celebrate and praise the Tripiṭaka at Iwashimizu. The emperor led his court ministers in imperial visit. In the 6th year, the newly built Hōshō Gokokuin was completed. It was dedicated exclusively to prayers for imperial prosperity and repaying imperial benevolence. In the 2nd month he performed comprehensive abhiṣeka. In summer, 4th month of the 7th year, the emperor,
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considering that the master's age had exceeded eighty years, issued an edict permitting him to ride in a palanquin when entering the imperial palace to discuss essential dharma and receive the three robes. Such reverence could be called supreme. Retired Emperor Bun'ō again invited the master to receive the eight-precept fast vows. When he returned, an envoy was sent to bestow three robes for Venerable Ryūkō along with an imperial handwritten letter. In 7th month, Buddha relics from Hōryūji were stolen by thieves. The temple monks grieved continuously, running east and west searching but finding no trace. They came and reported to the master. The master closed his eyes and prayed earnestly, and suddenly the relics appeared before him. In spring of the 8th year he lectured on the Mahāparinirvāṇa Sūtra. Without incident he became head administrator of Tennōji. This was due to imperial command pressing him to reluctantly accept, not the master's own wish. He established boundaries at Kyōdenin to reside there. Previously, the temple's relics had been lost. The entire assembly was worried about this, but when the master ascended the altar and earnestly prayed, they were immediately found. At that time there were auspicious signs of ethereal clouds circling the eaves and white hawks soaring in the sky. The master rejoiced beyond expectation and commanded fifteen hundred monks to hold a relic assembly. One day he visited the Miwa shrine. The shrine keeper came out to greet him, bowing his head and saying: "Previously the deity gave an oracle saying: 'There is a Śākyamuni in the flesh who will come to my place. You should welcome and receive him.' Now we have indeed encountered the master's arrival. We know the master is an emanation of Śākyamuni Buddha and that the divine words were not false." Consequently they donated the shrine temple to the master, making it permanently a place for propagating the vinaya. The master then established a great boundary and renamed it Ōmiwa. He resided there for one summer retreat, holding Lotus and Suvarṇaprabhāsa assemblies for the deity to protect and bless the realm. Once the monks of Byōdōin at Uji requested the master to lecture on the Brahmajāla. The listeners were like clouds. Fishermen changed their occupation because of this. The master took all their boats and nets and buried them at the bottom of the water, building a thirteen-story stone pagoda above them. He then taught the fishermen to make their livelihood by bleaching cloth. He also built a new long bridge and repaired the bridge temple. A dragon deity emerged from the river and received the precept dharma from the master. When Emperor Fushimi ascended the throne, imperial favor increased even more.
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He frequently issued edicts to the master to inquire about the way and receive precepts. On the 4th day of the 8th month of the 3rd year of Shōō (1290), he showed slight illness. Disciples from various temples, along with government officials and lay devotees who came to inquire after his health, came in an endless stream. The master received them all one by one without showing any sign of weariness. Disciples including Kyōe and Gaku, over twenty people in total, took turns attending him day and night. On the 21st day, Right Minor Controller Mitsuyasu came bearing imperial command to inquire after his health. Retired Emperors Bun'ō and Kenji both sent people with gracious concern. On the 24th day, he cleaned his hair, bathed his body, and put on new clean robes. The next early morning, his six-mindfulness practices and other dharma activities were no different from usual. After the meal he sat in lotus position and entered meditation. At that time purple clouds appeared above the temple. Clergy and laity who saw this hurriedly rushed over. Hearing that the master was about to enter nirvana, they were initially startled and called it extraordinary, pressing their palms together and touching their foreheads while chanting "Namo Shien Buddha." At the hour before noon (1-3 PM) he spoke to the assembly: "Although this old monk was born in a degenerate age, fortunately he was not bound by the chains of fame and profit. He raised the banner of vinaya when it had already fallen and deployed the seven assemblies throughout the realm like pieces on a game board. My work of capability is already completed. I shall depart this evening. All of you should eliminate myriad conditions, diligently cultivate the three studies, and ensure that the school tradition of vinaya does not fall to the ground." When the time came he rinsed and washed, put on his lotus-fiber kaṣāya, formed mudrās and sat upright. He recited secret mantras, and as his voice gradually became faint, he passed away. There was an essence that filled the room like aloeswood incense. This was truly at the hour of the rooster (5-7 PM) on the 25th day of the 8th month of Shōō Kōin year. He had lived through ninety springs and autumns in this world and sat through fifty-four summer retreats. Clergy and laity, men and women, wailed in grief and longing, no different from when the Buddha announced his passing in the Sāla Grove. His body remained for three days, his countenance like life, his beard and hair gradually growing longer. When they carried the coffin to the cremation fire, over a thousand monks and nuns attended, and as for lay believers, there was no place to set foot. At that time music sounded in the sky and heavenly flowers fell in profusion. There were also miraculous flowers like red vegetables with extraordinary fragrance, swirling around the intense flames