翻刻
【右頁上段】
上＿一。経＿レ久不＿レ滅。火已五彩設利羅燦爛満＿レ 地。諸弟子以＿二白
蝋器＿一奉＿二霊骨＿一。塔＿二于寺之西北若干歩＿一。牓＿二其院＿一。曰＿二法身体
性＿一。至＿レ今風清月白之夜。塔中有＿二振鐸之声＿一。帝聞＿二師遷化＿一。
嗟悼不＿レ已。乃遣＿二光泰＿一弔慰。諸弟子広作＿二仏事＿一。以報＿二法乳
之恩＿一。師名称普聞。為＿二 五朝帝師＿一。通受具戒弟子一千三
百余人。別受具戒弟子八百余人。受＿二沙弥。沙弥尼。式叉
摩那戒＿一者四百余人。受＿二菩薩戒＿一者九万六千余人。受＿二密
灌＿一者七十余人。嗣法上首出住＿二名藍＿一者。極楽良観性。般
若慈道空。泉福戒印秀。桂宮中観禅。海龍長禅尊。護国
本照瑜。大慈浄賢賢。薬師観心海。大乗道禅賢。三邨蓮
順玄。喜光覚証海。教興如縁一。西林日浄持等若干人。
至＿下于宰官居士及清信士女受＿二 三帰五八戒＿一者＿上。指不＿レ勝＿レ
屈。啓＿二講席＿一 一万七百一十余座。置＿二放生池於諸州＿一 一千
三百五十余所。刻＿二仏菩薩像＿一。若干躯。其見＿二于著述＿一者。
有＿二梵網古迹文集。菩薩戒本釈文抄。羯磨文釈文抄。応理
宗戒図釈文抄。勧発菩提心集疏。壅記表無表章文集。宗
要輔行文集。別受八斎戒儀。授菩薩戒儀等若干巻＿一。並行＿二
【右頁下段】
于世＿一。正安二年。後伏見皇帝勅諡＿二興正菩薩＿一。師自＿二懸弧＿一
及＿二泥日＿一。其間事跡甚多。詳具＿二於感身記鶴林記等中＿一。紀＿二
于此＿一者殆存＿二 十一於千百＿一而已。
賛曰。於戯興正菩薩。真命世亜聖大人也与。特起＿二于澆
末＿一興＿二毘尼正道＿一。能支＿二南山＿一。与＿二日月＿一争＿レ光。五十余年間。
敷＿二-宣斯道＿一。如＿二雲雷迭興。而九龍噴＿一レ雨。小大根莖皆獲＿二生
成＿一。有＿レ若＿二興正＿一者。其所＿二造詣＿一誠非＿下凡情可＿中能度量＿上也。竊
嘗論＿レ之。其総丱慕＿レ仏如＿二僧祐＿一。奔＿二経論之学＿一而後敏如＿二慧
光＿一。為＿二帝王師＿一而輸＿レ忠如＿二玄琬＿一。説法縦横融＿二-通権実＿一如＿二
洪遵＿一。報齢満＿二 九袠＿一而神気雄壮如＿二文綱＿一。至＿レ若＿下興＿レ刹刻＿レ
像行＿レ施放＿レ生以及＿中追＿レ福禳＿上レ災。則天下之美悉萃＿二於一人＿一。
於戯興正菩薩。果命世亜聖大人也与。
南都海龍王寺戒慧貞律師伝
律師諱厳貞。字戒慧。未＿レ詳＿二其姓氏＿一。早出＿二塵網＿一。専修＿二密
行＿一。安貞元年。師年二十三。従＿二信慧阿闍梨＿一受＿二具支灌頂＿一。
住＿二南都海龍王寺＿一。学＿二顕密教＿一。嘉禎二年請＿二興正菩薩＿一敷＿二-
揚毘尼宗旨＿一。正感＿二師之志＿一。起而応之。明年八月。師欲＿下従＿二
【左頁上段】
興正＿一受＿中具戒＿上。正以＿二師年徳已高＿一辞而不＿レ允。師遂自誓受
戒。正為之証明。毎扶＿二興正＿一盛弘＿二斯道＿一。四方雲水帰者如＿レ
市。暦仁元年。興正結＿二-界西大寺＿一。権＿レ師就＿二維那之職＿一。仁治
間。承＿二興正之命＿一至＿二囹圄＿一施＿二饑者食＿一。且使＿レ其沐浴。授以＿二
八斎戒＿一。其仁悲如＿レ是。寛元三年興正行＿二別受法於泉之家
原寺＿一。為＿二諸徒＿一授＿二具戒＿一。師亦預焉。正応元年結＿二-界海龍王
寺＿一。未＿レ詳＿二其終＿一。
海龍王寺証覚忍律師伝
律師諱玄忍。字証覚。少離＿二塵垢＿一。投＿二跡緇林＿一。嘉禎三年見＿二
興正菩薩于海龍王寺＿一。遂蒙＿レ受＿二沙弥戒＿一。尋至＿二常喜院＿一。従＿二
大悲菩薩＿一稟＿二満分戒＿一。時年二十六矣。博通＿二律部＿一。兼精＿二密
典＿一。某年中継＿二海龍之席＿一為＿三 四衆之所＿二傾慕＿一。寛元二年増＿二-
受具戒＿一。宝治元年十二月十日示寂。世寿三十六。坐十一
夏。
生馬大聖竹林寺信願遍律師伝
律師諱良遍。号＿二信願＿一。初相宗之翹楚也。利智雄才。時輩
難＿二抗敵＿一。尤以＿二因明＿一馳＿レ美。開＿二-法白毫寺＿一。黒白之衆莫＿レ不＿下
【左頁下段】
重＿二道徳＿一而従＿中其化＿上。某年中奉＿レ勅為＿二権大僧都＿一。由＿レ是声
価騰＿レ遠。貞永元年。師四十八歳。撝＿二-謙栄利＿一嘉＿二-遁于生
馬大聖竹林寺＿一。然而道香莫＿レ掩。四部依慕。嘉禎中聞＿三大
悲菩薩樹＿二法幢於松院＿一。即往謁之。遂従受＿二満足戒＿一研＿二-精
律部＿一。蘊＿二-匱胸襟＿一。若有＿二疑滞＿一。質＿二之定舜律師＿一。時之学侶。
覩＿下大悲立＿中通受比丘性戒倶成之義＿上。疑信相半。是非鋒
起。師多著＿レ書。援＿二-引古今＿一為＿レ証。大悲之化于＿レ是大振。
内外大衆倶得＿二其歓心＿一。師常修＿二安養之業＿一不＿レ怠。又以＿レ
此誨＿レ 人。嘗至＿二東福＿一。謁＿二聖一国師＿一咨＿二禅要＿一。因以＿二所譔真
心要決＿一呈之。国師称賞為跋＿二其後＿一。師於＿二建長壬子四年＿一
辞世。俗歯六十有九。僧夏若干。嗣法弟子密厳等若干
人。其見＿二于著述＿一者。有＿二通受文理抄。止防用心別受行否
通受懺悔法苾蒭略要義。表無表章抄。念仏往生決心記。
真心要決。法相大意抄等若干巻＿一。又有＿二 二受抄遣疑抄＿一。
蓋潤＿二-色大悲所撰抄＿一云。
賛曰。遊龍振＿二於江海＿一。而雲気油然四起。暴虎声＿二於山林＿一。
而飇風飂飂而来。蓋其類自相応也。大悲菩薩表＿二-樹法
現代語訳
【右頁上段】
上に。久しく経ても滅せず。火は已に五彩の設利羅が燦爛として地に満ちた。諸弟子は白蝋器を以て霊骨を奉じ、寺の西北若干歩に塔を建てた。その院に牓して「法身体性」と曰った。今に至るまで風清く月白い夜には、塔中に振鐸の声がある。帝は師の遷化を聞き、嗟悼して已まず、そこで光泰を遣わして弔慰した。諸弟子は広く仏事を作して、法乳の恩に報いた。師の名称は普く聞こえ、五朝の帝師となった。通受具戒弟子は一千三百余人、別受具戒弟子は八百余人、沙弥・沙弥尼・式叉摩那戒を受けた者は四百余人、菩薩戒を受けた者は九万六千余人、密灌を受けた者は七十余人であった。嗣法の上首で名藍に出住した者は、極楽良観性、般若慈道空、泉福戒印秀、桂宮中観禅、海龍長禅尊、護国本照瑜、大慈浄賢賢、薬師観心海、大乗道禅賢、三邨蓮順玄、喜光覚証海、教興如縁一、西林日浄持等若干人である。宰官・居士及び清信士女で三帰五八戒を受けた者に至っては、指で数えきれないほどであった。講席を啓くこと一万七百一十余座、諸州に放生池を置くこと一千三百五十余所、仏菩薩像を刻むこと若干躯であった。その著述に見える者には、梵網古迹文集、菩薩戒本釈文抄、羯磨文釈文抄、応理宗戒図釈文抄、勧発菩提心集疏、壅記表無表章文集、宗要輔行文集、別受八斎戒儀、授菩薩戒儀等若干巻があり、並びに
【右頁下段】
世に行われている。正安二年（1300年）、後伏見皇帝は勅して「興正菩薩」と諡した。師は懸弧より泥日に及ぶまで、その間の事跡は甚だ多い。詳しくは感身記・鶴林記等中に具わっている。ここに紀すものは殆ど千百のうち十一を存するのみである。
賛して曰く。ああ興正菩薩よ、真に命世の亜聖大人であろうか。特に澆末に起こって毘尼正道を興し、能く南山を支え、日月と光を争った。五十余年の間、この道を敷宣すること、雲雷が迭り興こって九龍が雨を噴くが如く、小大の根茎は皆生成を獲得した。興正の如き者あって、その造詣する所は誠に凡情で能く度量すべきでない。窃かに嘗てこれを論ずるに、その総丱の時に仏を慕うこと僧祐の如く、経論の学に奔って後に敏なること慧光の如く、帝王師となって忠を輸すること玄琬の如く、説法縦横して権実を融通すること洪遵の如く、報齢九袠に満ちて神気雄壮なること文綱の如し。刹を興し像を刻み施を行い生を放ち、追福禳災に及ぶに若いては、則ち天下の美は悉く一人に萃まった。ああ興正菩薩、果たして命世の亜聖大人であろうか。
南都海龍王寺戒慧貞律師伝
律師の諱は厳貞、字は戒慧。その姓氏は詳らかでない。早く塵網を出でて、専ら密行を修した。安貞元年（1227年）、師の年二十三にして、信慧阿闍梨に従って具支灌頂を受けた。南都海龍王寺に住して、顕密教を学んだ。嘉禎二年（1236年）、興正菩薩に請うて毘尼宗旨を敷揚した。正に師の志に感じて、起こって之に応じた。明年八月、師は
【左頁上段】
興正に従って具戒を受けんと欲したが、正は師の年徳已に高きを以て辞して允さなかった。師は遂に自誓受戒し、正がこれを証明した。毎に興正を扶けてこの道を盛弘し、四方の雲水の帰する者は市の如くであった。暦仁元年（1238年）、興正が西大寺に結界すると、師に権じて維那の職に就かせた。仁治年間（1240-1243年）、興正の命を承けて囹圄に至り、飢者に食を施し、且つその沐浴をさせ、八斎戒を授けた。その仁悲はこのようであった。寛元三年（1245年）、興正が泉の家原寺で別受法を行い、諸徒のために具戒を授けた時、師もまた預かった。正応元年（1288年）、海龍王寺に結界した。その終わりは詳らかでない。
海龍王寺証覚忍律師伝
律師の諱は玄忍、字は証覚。少くして塵垢を離れ、跡を緇林に投じた。嘉禎三年（1237年）、海龙王寺で興正菩薩に見えて、遂に沙弥戒を受けることを蒙った。やがて常喜院に至って、大悲菩薩に従って満分戒を稟けた。時に年二十六であった。博く律部に通じ、兼ねて密典に精しかった。某年中に海龍の席を継ぎ、四衆の傾慕する所となった。寛元二年（1244年）、増受具戒した。宝治元年（1247年）十二月十日示寂。世寿三十六、坐十一夏。
生馬大聖竹林寺信願遍律師伝
律師の諱は良遍、信願と号す。初め相宗の翹楚であった。利智雄才で、時輩も抗敵し難かった。尤も因明を以て美を馳せ、白毫寺に開法した。黒白の衆で
【左頁下段】
道徳を重んじてその化に従わない者はなかった。某年中、勅を奉じて権大僧都となった。これによって声価は遠くに騰がった。貞永元年（1232年）、師四十八歳にして、栄利を撝謙して生馬大聖竹林寺に嘉遁した。しかし道香は掩うべくもなく、四部が依慕した。嘉禎中、大悲菩薩が松院に法幢を樹てることを聞き、即ち往いてこれを謁した。遂に従って満足戒を受け、律部を研精し、胸襟に蘊匱した。もし疑滞があれば、これを定舜律師に質した。時の学侶は、大悲が通受比丘性戒倶成の義を立てるのを覩て、疑信相半ばし、是非鋒起した。師は多く書を著し、古今を援引して証とした。大悲の化はここにおいて大いに振るい、内外の大衆は倶にその歓心を得た。師は常に安養の業を修して怠らず、またこれを以て人を誨えた。嘗て東福に至って、聖一国師を謁して禅要を咨った。因って所撰の真心要決を以てこれを呈した。国師は称賞してその後に跋した。師は建長壬子四年（1252年）に辞世した。俗歯六十有九、僧夏若干。嗣法弟子は密厳等若干人。その著述に見える者には、通受文理抄、止防用心別受行否通受懺悔法苾蒭略要義、表無表章抄、念仏往生決心記、真心要決、法相大意抄等若干巻がある。また二受抄遣疑抄があるが、蓋し大悲所撰の抄に潤色したものという。
賛して曰く。遊龍が江海に振るえば、雲気油然として四起する。暴虎が山林に声すれば、飇風飂飂として来る。蓋しその類は自ずから相応するものである。大悲菩薩が法を表樹し
英語訳
**Right Page Upper Section**
above. After a long time it did not extinguish. When the fire had finished, five-colored relics (śarīra) sparkled brilliantly covering the ground. The disciples used white wax containers to enshrine the sacred bones and built a pagoda several steps northwest of the temple. They named the hall "Dharmakāya Essential Nature" (Hōshin Taishō). Even now, on nights when the wind is clear and the moon is bright, there are sounds of ringing bells from within the pagoda. When the emperor heard of the master's passing, he grieved incessantly and sent Mitsuyasu to offer condolences. The disciples extensively performed Buddhist services to repay the kindness of dharma nourishment. The master's reputation was universally known, serving as imperial teacher to five courts. His disciples who received full ordination through the comprehensive method numbered over 1,300, those who received full ordination through the separate method numbered over 800, those who received śrāmaṇera, śrāmaṇerikā, and śikṣamāṇā precepts numbered over 400, those who received bodhisattva precepts numbered over 96,000, and those who received esoteric abhiṣeka numbered over 70. His chief dharma successors who went out to reside at famous temples included: Gokuraku Ryōkanshō, Hannya Jidōkū, Senpuku Kaijinshū, Keigū Chūkanzen, Kairyū Chōzenson, Gokoku Honshōyu, Daiji Jōkenken, Yakushi Kanshinkai, Daijō Dōzenken, Mimura Renjungen, Kikō Kakushōkai, Kyōkō Nyoenichi, Sairin Nichijōji, and several others. As for government officials, laymen, and male and female believers who received the three refuges and five or eight precepts, they were too numerous to count. He established 10,710 lecture seats and created 1,350 ponds for releasing living beings in various provinces. He carved countless Buddha and bodhisattva images. Among his literary works are the Brahmajāla Historical Traces Collection, Commentary on the Bodhisattva Precept Text, Commentary on the Karma Ritual Text, Commentary on the Responsive Principle School Precept Diagrams, Collection and Commentary on Arousing Bodhicitta, Collection on Mental Formations and Non-Mental Formations Chapters, Collection on Essential Auxiliary Practices, Ritual for Separately Receiving the Eight Precepts, Ritual for Conferring Bodhisattva Precepts, and several other volumes, all of which are
**Right Page Lower Section**
circulated in the world. In the 2nd year of Shōan (1300), Emperor Go-Fushimi issued an edict posthumously naming him "Kōshō Bodhisattva." From the master's birth until his death, his deeds were extremely numerous. They are recorded in detail in the "Record of Response Body" (Kanshin-ki), "Crane Grove Record" (Kakurin-ki), and other works. What is recorded here preserves only about one in a thousand of them.
In praise it is said: Ah, Kōshō Bodhisattva! Was he not truly a sub-sage and great man for his age? He arose particularly in a degenerate time to revive the correct path of vinaya, able to support [the tradition of] Nanshan and compete in brilliance with the sun and moon. For over fifty years he expounded this way like clouds and thunder arising in succession with nine dragons spouting rain, so that roots and stems both small and large all achieved life and growth. Having someone like Kōshō, his achievements were truly beyond what ordinary sentiment could measure. I have secretly considered this: in his youth he yearned for the Buddha like Sēngyòu, rushed to study sutras and treatises and later became keen like Huìguāng, served as imperial teacher and devoted loyalty like Xuánwǎn, preached dharma freely and thoroughly understood expedient and ultimate like Hóngzūn, reached the age of ninety with vigorous spirit like Wéngāng. When it came to establishing temples, carving images, practicing charity, releasing living beings, and extending to memorial services and disaster relief, all the beauties of the world were concentrated in one person. Ah, Kōshō Bodhisattva! He was truly a sub-sage and great man for his age.
**Biography of Vinaya Master Kaie Jō of Kairyūōji in the Southern Capital**
The vinaya master's religious name was Genjō, styled Kaie. His family name is not known in detail. He left the dusty world early and exclusively cultivated esoteric practices. In the 1st year of Antei (1227), when the master was twenty-three years old, he received comprehensive abhiṣeka from Ācārya Shin'e. He resided at Kairyūōji in the Southern Capital and studied exoteric and esoteric teachings. In the 2nd year of Katei (1236), he requested Kōshō Bodhisattva to expound the principles of the vinaya school. [Kōshō] was moved by the master's aspiration and arose to respond. The following year in the 8th month, the master wanted to
**Left Page Upper Section**
receive full ordination from Kōshō, but [Kōshō] declined and would not permit it, considering that the master's age and virtue were already advanced. The master then took self-administered vows, with [Kōshō] serving as witness. He constantly assisted Kōshō in greatly promoting this way, and wandering monks from the four directions who came to study were like a marketplace. In the 1st year of Ryakunin (1238), when Kōshō established boundaries at Saidaiji, he appointed the master to serve in the position of karma-dāna (disciplinarian). During the Ninji era (1240-1243), following Kōshō's command, he went to prisons to provide food to the hungry and also had them bathe and conferred the eight precepts upon them. Such was his benevolence and compassion. In the 3rd year of Kangen (1245), when Kōshō performed the separate ordination method at Kehara-ji in Izumi, conferring full ordination upon his disciples, the master also participated. In the 1st year of Shōō (1288), he established boundaries at Kairyūōji. The details of his end are not known.
**Biography of Vinaya Master Shōkaku Nin of Kairyūōji**
The vinaya master's religious name was Gen'nin, styled Shōkaku. In his youth he left worldly defilement and cast his lot with the dark-robed forest. In the 3rd year of Katei (1237), he met Kōshō Bodhisattva at Kairyūōji and consequently received śrāmaṇera ordination. Soon he went to Jōkiin and received full ordination from Daihi Bodhisattva. At that time he was twenty-six years old. He was broadly versed in the vinaya section and also proficient in esoteric texts. In a certain year he succeeded to the seat of Kairyū[ōji] and became an object of reverence for the four assemblies. In the 2nd year of Kangen (1244) he received additional full ordination. He died on the 10th day of the 12th month of the 1st year of Hōji (1247). His worldly age was thirty-six, having sat through eleven summer retreats.
**Biography of Vinaya Master Shin'gan Ben of Daisyō Chikurinji at Ikoma**
The vinaya master's religious name was Ryōben, titled Shin'gan. Initially he was a leader of the Yogācāra school. With sharp wisdom and heroic talent, his contemporaries could hardly compete with him. He especially gained fame through Buddhist logic (hetuvidyā) and opened dharma [teaching] at Byakugōji. Among the clergy and laity there were none who did not
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respect his virtue and follow his transformation. In a certain year he received imperial edict to become Acting Great Monk Supervisor (gon-daisōzu). Through this his reputation spread far. In the 1st year of Jōei (1232), when the master was forty-eight years old, he declined worldly honors and profits and retired to Daisyō Chikurinji at Ikoma. However, the fragrance of his way could not be concealed, and the four assemblies continued to rely on him with admiration. During the Katei era he heard that Daihi Bodhisattva had established the dharma banner at Shōin and immediately went to visit him. Consequently he received full ordination from him, studied the vinaya intensively, and stored it in his heart. If he had any doubts or difficulties, he would consult Vinaya Master Jōshun about them. The scholarly monks of the time, seeing Daihi establish the principle that "comprehensive ordination makes bhikṣu nature and precepts both complete," were half in doubt and half in faith, with arguments erupting. The master wrote many works, citing ancient and contemporary [sources] as evidence. Daihi's influence then greatly flourished, and both internal and external assemblies all gained satisfaction. The master constantly cultivated Pure Land practices without negligence and also taught others with this. He once went to Tōfukuji, visited National Teacher Shōichi to consult on Zen essentials, and presented his work "Essential Decisions of the True Mind." The national teacher praised it and wrote a postscript. The master passed away in the 4th year of Kenchō Mizunoe-ne (1252). His worldly age was sixty-nine, with an unspecified number of monastic summers. His dharma-successor disciples included Mitsugen and several others. Among his written works are: Commentary on the Principles of Comprehensive Ordination, Essential Meaning for Bhikṣus on Prevention, Care, Separate vs. Comprehensive Ordination, and Repentance Methods, Commentary on Mental Formation Chapters, Record of Decisive Mind for Nembutsu Rebirth, Essential Decisions of the True Mind, Commentary on the General Meaning of Dharma Characteristics, and several other volumes. There are also "Commentary on the Two Ordinations" and "Commentary on Dispelling Doubts," which are said to be embellishments of commentaries composed by Daihi.
In praise it is said: When a wandering dragon stirs in rivers and seas, clouds and vapor naturally arise on all sides. When a fierce tiger roars in mountains and forests, swift winds come rushing. Indeed, like kinds naturally respond to each other. When Daihi Bodhisattva established and planted the dharma