一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
律苑僧宝伝巻第十三

　　　　　　　　湖東安養寺後学釈慧堅撰
　榑桑諸師
　　霊鷲山極楽寺忍性菩薩伝
菩薩諱忍性。良観其字也。以＿二建保五年七月十六日＿一生＿二
於和州磯城伴氏＿一。父名貞行。母榎氏。師穉歯聡慧。有＿二超
邁之操＿一。父母鍾愛之。年甫十一。投＿二信貴山＿一。誓不＿レ茹＿レ肉。
十有六。母染＿レ疾。師侍＿二湯薬＿一。未＿二嘗廃離＿一。疚将＿レ棘時。謂＿レ
師曰。死則死。所＿レ可＿レ憾者。未＿レ見＿二子之沙門相＿一爾。師即薙
髪為＿レ僧。及＿二母喪＿一。悲哀過＿レ礼。念＿二親恩難＿一レ報。至＿二額安寺＿一。
請＿二僧衆＿一作＿二仏事＿一。且図＿二文殊像七幀＿一。安＿二-置諸刹＿一。以助＿二冥
福＿一。十九歳。毎月詣＿二生馬山＿一。帰＿二-命文殊大士＿一。断食唱＿二 五
字呪＿一 五洛叉。輸＿二 三禩＿一至＿二南都＿一。面＿二西大興正菩薩＿一。正一
見器許。授以＿二 十重戒＿一。仁治元年春。依＿二大悲菩薩＿一聴＿二梵
網＿一。尋入＿二興正輪下＿一。四月三日受＿二沙弥戒＿一。十一日進＿二具足
戒＿一。時年二十四矣。精＿二-錬遍聚＿一。智解日至。又親＿二-付大悲＿一。
【右頁下段】
益究＿二宗旨＿一。声彩悠颺。列国欽＿レ風。寛元三年。依＿二別受法＿一
重納＿二具戒＿一。建長四年。私自嘆白。吾師以＿二南山之宗＿一盛行＿二
于南畿＿一。而未＿レ浹＿二関東＿一。我当＿二往＿レ彼唱導＿一。大心菩薩。安可＿レ
覊＿二-絏於一方＿一哉。遂振＿レ錫至＿二常州＿一。啓＿二律席於清凉院＿一。学
徒歓呼。以為盋華一現。争依＿レ之。偶経行至＿二 三邨寺＿一。寺
主忻然。譲＿レ席与＿レ居。弘長元年入＿二相陽＿一。副元帥平時頼公
剏＿レ寺曰＿二光泉＿一。欽＿二師道徳＿一。延＿レ之開山。日講＿二宗教＿一。衲子輻
轃。文永二年行＿二具支灌頂＿一。武州刺史長時平公檀越。請
開＿二-山極楽律寺＿一。師掲＿二-開甘露門＿一。奔＿二-趨四方緇白＿一。且朝昏
鐘梵分明。二時粥飯清潔。其規縄可＿レ法。井井有＿レ条。六
年旱灌方甚。師於＿二江島＿一崇＿レ雨立応。建治元年寺為＿二祝融
氏＿一所＿レ廃。師方＿レ議＿二経営＿一。感＿二曼殊見＿一レ夢。謂＿レ之曰。吾戮＿レ力
助建。汝勿＿レ慮也。覚後大喜。選＿レ材締構。僧俗趨＿レ功。不＿レ
久之間。咸如＿二旧貫＿一。師乃集＿レ衆作＿二仏事＿一。落＿二其成＿一。四来随
喜者皆増＿二-益信心＿一。弘安元年建＿二宝塔於椎尾山＿一。四年蒙古
兵欲＿レ侵＿二 上邦＿一。後宇多帝勅＿レ師修＿二護国法＿一。師率＿レ衆登＿二稲
山＿一。開＿二仁王会＿一。帝悦以＿二極楽＿一為＿二御願寺＿一。正応四年結＿二戒
【左頁上段】
壇＿一行＿二別受法＿一。登壇者六十人。明年八月二十五日為＿二興
正菩薩大祥諱辰＿一。師届＿二西大寺＿一設＿レ祭。以＿二衣千領＿一施＿二諸
僧伽＿一。其報本之念尤惓惓也。師履行簡潔。視＿二世之名利＿一。
如＿二-同粃糠＿一。弊衣蔬食。処＿レ之泰然。常講＿二南山章服儀＿一。禁＿三
人服＿二蚕衣＿一。嘗集＿二伽摩羅疾人＿一 一万余。給＿二其食＿一。授以＿二 八
関斎戒＿一。有＿二癩者＿一。手足繚戻不＿レ能＿二行丐＿一。師憫＿レ之。暁則負＿レ
之至＿レ市。暮負帰＿レ舎。手自洗摩不＿レ嫌＿二汙穢＿一。如＿レ是者数載。
雖＿二寒燠風雨＿一不＿レ輟。所＿レ得檀施即散＿二諸囹圄＿一。或贖＿二生命＿一。
或図＿二仏像＿一。或書＿二聖教＿一。或鑿＿二義井＿一。或架＿二橋梁＿一。或脩＿二道
路＿一。又遇＿二寒者＿一脱＿二-与衣＿一。値＿二貪人＿一分＿二之資＿一。見＿二盲者＿一必与
以＿レ杖。看＿二狗子＿一則施以＿レ食。路逢＿二棄兒＿一輒使＿レ 人乳養。又建＿レ
厩集＿二病馬＿一。時為唱＿二仏名＿一。書＿二密呪於小簡＿一。令＿レ繋＿二其頸。又
逢＿二歳大倹＿一。則煮＿二糜粥＿一以飼＿レ飢。逢＿二国大疫＿一。則集＿二疾者于
門前＿一養＿レ之。遂獲＿二痊可＿一。豈非＿二済世医王＿一歟。聞＿四豊聡太子
有＿三 四院号＿二施薬。療病。悲田。敬田＿一甚慕焉。乃随＿レ処立＿二療
病悲田之院＿一。於＿二 二十年間＿一痊者四万六千八百人。副元
帥時宗公義＿二其所為＿一。捨＿二土州大忍荘＿一充＿二其費＿一。永仁二年
【左頁下段】
奉＿レ勅為＿二 天王寺主務＿一。以＿二俸余＿一益＿二悲敬二院＿一。寺有＿二華表＿一。
年久将＿レ壊。師乃命＿レ工聚＿レ石為一新之。以＿レ尺計其長二十
五。師屢䙴＿二法社＿一。如＿二和之般若。摂之多田＿一。至＿二于大慈。多
宝。普渡。永福。明王。普済。浄光。清渡＿一。皆有＿レ成＿レ績。嘉元
元年。又旱魃為＿レ虐。師就＿二清瀧宮＿一祷祈。忽見＿二 一小蛇現＿一。
即日甘雨普澍。率土周洽。人以為＿二道力之験＿一。是年六月
二十三日示＿二微恙＿一。僧尼及白衣男女。問疾者接＿レ踵而至。
師応答如＿レ常。臨行著＿二僧伽梨＿一。召＿二衆僧＿一遺誡已。結＿レ印誦＿レ
呪。端坐而化。実嘉元元年七月十二日子時也。門人闍
維収＿二霊骨＿一。得＿二舎利＿一無算。塔＿二于極楽竹林額安三寺＿一。遵＿二
遺命＿一也。世寿八十七。僧臘六十三。所度弟子二千七百
四十余人。白衣弟子不＿レ可＿二勝数＿一。講＿二 三大部＿一 七遍。菩薩
戒宗要教誡律儀各三十遍。梵網古迹浄心誡観等若干
遍。結界寺院七十九所。所＿レ造伽藍八十三所。仏塔二十
座。大蔵経一十四蔵。諸州河橋一百八十九条。令＿二諸郷
止＿一レ殺六十三所。所＿レ施仏像一千三百余幀。戒経三千三
百余巻。袈裟三万余領。嘗造＿二丈六文殊＿一。今般若寺之像

現代語訳

【右頁上段】
律苑僧宝伝巻第十三

湖東安養寺後学釈慧堅撰
榑桑諸師
霊鷲山極楽寺忍性菩薩伝

菩薩の諱は忍性、良観はその字である。建保五年（1217年）七月十六日、和州磯城の伴氏のもとに生まれた。父の名は貞行、母は榎氏である。師は幼少の頃から聡明で、超越した気質があった。父母は師を非常に愛した。年齢がわずか十一歳の時、信貴山に身を投じ、肉を食べないことを誓った。十六歳の時、母が病気にかかった。師は湯薬の世話をし、一度も離れることがなかった。病気が重篤になった時、師に言った。「死ぬならば死ぬでよい。ただ遺憾なのは、お前の沙門の姿を見ることができないことだけである。」師は即座に髪を剃って僧となった。母の喪に際しては、悲哀が礼を超えるほどであった。親の恩は報い難いことを思い、額安寺に至って僧衆に請い、仏事を行った。また文殊像七幅を描き、諸寺に安置して冥福を助けた。十九歳の時、毎月生馬山に詣で、文殊大士に帰命し、断食して五字呪を五十万遍唱えた。三年後、南都に至り、西大寺の興正菩薩に面会した。興正は一見して器を許し、十重戒を授けた。仁治元年（1240年）春、大悲菩薩に依って梵網経を聴いた。まもなく興正の門下に入り、四月三日に沙弥戒を受け、十一日に具足戒に進んだ。時に年二十四歳であった。遍聚に精錬し、智解は日々向上した。また大悲に親付して、

【右頁下段】
ますます宗旨を究めた。声望は遠くまで響き、諸国がその風を欽慕した。寛元三年（1245年）、別受法に依って重ねて具戒を納めた。建長四年（1252年）、私かに嘆息して言った。「我が師は南山の宗を以て南畿に盛んに行わせているが、まだ関東には浸透していない。私は彼の地に往いてこれを唱導すべきである。大心菩薩がどうして一方に羈絆されていてよいものか。」そこで錫杖を振って常州に至り、清涼院に律席を開いた。学徒は歓呼し、優曇華が一たび現れたとして、争ってこれに依った。たまたま経行して三邨寺に至ると、寺主は欣然として席を譲って居住させた。弘長元年（1261年）相陽に入った。副元帥平時頼公が光泉寺を創建し、師の道徳を欽慕して、これを延請して開山とした。日々宗教を講じ、僧侶が集まった。文永二年（1265年）具支灌頂を行った。武州刺史長時平公が檀越となって、極楽律寺の開山を請うた。師は甘露門を掲げ開き、四方の僧俗が奔趨した。朝夕の鐘と梵唄は分明で、二時の粥飯は清潔であった。その規律は法とすべきもので、井然として条理があった。六年、旱魃が甚だしかった。師は江島において雨を祈ると立ちどころに応じた。建治元年（1275年）寺が火災によって廃された。師が経営を議していると、文殊の夢を感得した。「私が力を戮せて建設を助ける。お前は憂慮することはない」と言った。覚醒後大いに喜び、材を選んで構築した。僧俗が功に趨き、久しからずして皆旧観の如くなった。師はそこで衆を集めて仏事を作し、その成就を落慶した。四方から随喜する者は皆信心を増益した。弘安元年（1278年）椎尾山に宝塔を建てた。四年、蒙古軍が上国を侵そうとした。後宇多帝は師に勅して護国法を修させた。師は衆を率いて稲山に登り、仁王会を開いた。帝は悦んで極楽寺を御願寺とした。正応四年（1291年）戒

【左頁上段】
壇を結んで別受法を行った。登壇者は六十人であった。翌年八月二十五日は興正菩薩の大祥諱辰にあたり、師は西大寺に届いて祭を設けた。衣千領を以て諸僧伽に施した。その報本の念は特に懇切であった。師の履行は簡潔で、世の名利を見ること糠のようであった。弊衣蔬食でも、それを泰然として処した。常に南山章服儀を講じ、人が蚕衣を服することを禁じた。嘗て癩病患者一万余人を集め、その食を給し、八関斎戒を授けた。癩者があり、手足が萎縮して行乞することができなかった。師はこれを憫れみ、暁には背負って市に至り、暮には背負って舎に帰った。手ずから洗い摩って汚穢を嫌わなかった。このような状態が数年続いた。寒暑風雨といえども止めることはなかった。得た檀施は即座に諸々の牢獄に散じた。あるいは生命を贖い、あるいは仏像を図し、あるいは聖教を書し、あるいは義井を鑿ち、あるいは橋梁を架け、あるいは道路を修めた。また寒い者に遇えば衣を脱いで与え、貧人に値えば資を分け与えた。盲者を見れば必ず杖を与え、犬子を看れば則ち食を施した。路上で棄児に逢えば必ず人をして乳養させた。また厩を建てて病馬を集め、時に仏名を唱えさせた。密呪を小簡に書き、その頸に繋がせた。また歳が大いに凶作の時に逢えば、則ち糜粥を煮て飢えた者を飼った。国が大疫に逢えば、則ち疾者を門前に集めてこれを養った。そして痊愈を獲得させた。どうして済世の医王でないことがあろうか。聖徳太子が四院、すなわち施薬・療病・悲田・敬田の号があることを聞いて甚だこれを慕った。そこで処に随って療病・悲田の院を立てた。二十年間において痊愈した者は四万六千八百人であった。副元帥時宗公はその所為を義として、土州大忍荘を捨ててその費用に充てた。永仁二年（1294年）

【左頁下段】
勅を奉じて天王寺の主務となった。俸給の余りを以て悲敬二院を益した。寺には華表があった。年久しくして壊れそうになっていた。師はそこで工に命じて石を聚めて一新した。尺を以てその長さを計ると二十五尺であった。師は屡々法社を興した。和の般若、摂津の多田、大慈、多宝、普渡、永福、明王、普済、浄光、清渡に至るまで、皆成績があった。嘉元元年（1303年）、また旱魃が虐をなした。師は清瀧宮に就いて祷祈すると、忽ち一小蛇が現れるのを見た。即日甘雨が普く澍ぎ、国土に周洽した。人々はこれを道力の験とした。この年六月二十三日、微恙を示した。僧尼及び白衣の男女で、病気を見舞う者が踵を接して至った。師の応答は常の如くであった。臨終に際して僧伽梨を著け、衆僧を召して遺誡をなし終わり、印を結んで呪を誦し、端坐して化した。実に嘉元元年七月十二日子の刻のことである。門人が荼毘に付して霊骨を収めると、舎利を無数に得た。極楽寺・竹林寺・額安寺の三寺に塔を建てた。遺命に遵ったのである。世寿八十七歳、僧臘六十三年。度した弟子は二千七百四十余人。白衣弟子は数え切れない。三大部を七遍講じ、菩薩戒・宗要・教誡・律儀を各々三十遍講じた。梵網古迹・浄心誡観等を若干遍講じた。結界した寺院は七十九所。造営した伽藍は八十三所。仏塔二十座。大蔵経十四蔵。諸州の河橋百八十九条。諸郷に殺生を止めさせたところ六十三所。施した仏像千三百余幅。戒経三千三百余巻。袈裟三万余領。嘗て丈六の文殊像を造った。今の般若寺の像が

英語訳

**Right Page Upper Section**
**Ritsuon Sōhōden Volume Thirteen**

Composed by Śramaṇa Eken, Later Student of Kōtō Anyōji
Masters of Our Country
**Biography of Bodhisattva Ninshō of Reishūzan Gokurakuji**

The Bodhisattva's religious name was Ninshō, with the courtesy name Ryōkan. He was born on the 16th day of the 7th month of the 5th year of Kenpō (1217) to the Ban family of Isagawa in Yamato Province. His father's name was Sadayuki and his mother was of the Enoki family. From childhood the master was intelligent and wise, possessing an transcendent character. His parents cherished him deeply. At the mere age of eleven, he went to Mount Shigi and vowed never to eat meat. At sixteen, his mother contracted an illness. The master attended to her medicine and never once left her side. When her condition became critical, she said to him: "If I must die, then I die. The only regret is that I cannot see you in the form of a śramaṇa." The master immediately shaved his hair and became a monk. At his mother's funeral, his grief exceeded proper bounds. Thinking that parental kindness is difficult to repay, he went to Gakuanji and requested the monks to perform Buddhist services. He also commissioned seven paintings of Mañjuśrī images and installed them in various temples to aid her spiritual welfare. At nineteen, he visited Mount Ikoma every month, taking refuge in the great Mañjuśrī, fasting and chanting the five-character mantra 500,000 times. After three years he went to the Southern Capital and met Kōshō Bodhisattva of Saidaiji. Kōshō immediately recognized his capacity and conferred the Ten Major Precepts upon him. In the spring of the 1st year of Ninji (1240), he studied the Brahmā's Net Sutra under Daihi Bodhisattva. Soon he entered Kōshō's circle, receiving śrāmaṇera precepts on the 3rd day of the 4th month and progressing to full ordination on the 11th. He was then twenty-four years old. He refined himself in comprehensive learning, and his wisdom and understanding advanced daily. Also receiving direct transmission from Daihi, he

**Right Page Lower Section**
further mastered the school's principles. His reputation spread far and wide, with various provinces admiring his spiritual influence. In the 3rd year of Kangen (1245), he again received full ordination through the separate ordination method. In the 4th year of Kenchō (1252), he privately lamented: "My teacher has made the Nanshan school flourish in the southern provinces, but it has not yet penetrated the Kantō region. I should go there to promote and guide it. How can a great-hearted bodhisattva be confined to just one region?" He then took up his staff and went to Hitachi Province, opening a vinaya seat at Seiryōin. Students rejoiced, saying the uḍumbara flower had appeared once again, and competed to follow him. Happening to walk to Mimurajdera, the temple master joyfully yielded his seat for the master to reside there. In the 1st year of Kōchō (1261) he entered Sagami Province. Vice-Marshal Hōjō Tokiyori founded Kōsenji temple and, admiring the master's virtue, invited him to be the founding abbot. He lectured daily on religious teachings, and monks gathered around him. In the 2nd year of Bun'ei (1265) he performed the complete limb abhiṣeka. Takeshi Province Governor Hōjō Nagatoki became patron and requested him to be founding abbot of Gokuraku Ritsuji. The master opened wide the gates of sweet dew, and monks and laypeople from all directions rushed to him. Morning and evening bells and chanting were clear and distinct, and the two daily meals of rice gruel were clean and pure. His regulations were exemplary, well-ordered and systematic. In the sixth year there was severe drought. When the master prayed for rain at Enoshima, it immediately responded. In the 1st year of Kenji (1275) the temple was destroyed by fire. As the master was deliberating reconstruction, he received a dream vision of Mañjuśrī who said: "I will exert my power to assist the construction. Do not worry." Upon awakening he was greatly pleased and selected materials for construction. Monks and laypeople rushed to contribute their efforts, and before long everything was restored as before. The master then assembled the community to perform Buddhist services and celebrated the completion. Those who came from all directions to rejoice all increased their faith. In the 1st year of Kōan (1278) he built a pagoda on Mount Shitao. In the fourth year, Mongol forces intended to invade our country. Emperor Go-Uda issued an edict for the master to perform protective rituals for the nation. The master led his followers up Mount Ina and held a Benevolent Kings Assembly. The emperor was pleased and made Gokurakuji an imperial prayer temple. In the 4th year of Shōō (1291) he constructed an ordination

**Left Page Upper Section**
platform and performed the separate ordination method. Sixty people ascended the platform. The following year, the 25th day of the 8th month was the anniversary of Kōshō Bodhisattva's death. The master went to Saidaiji to hold memorial services, donating a thousand robes to the monks. His spirit of gratitude to his roots was especially earnest. The master's conduct was simple and pure; he viewed worldly fame and profit like chaff. Even with worn clothes and vegetarian food, he bore it with equanimity. He regularly lectured on the Nanshan Rules for Robes and Deportment, forbidding people from wearing silk clothing. He once gathered over 10,000 people with skin diseases, provided them with food, and conferred the Eight Precepts and Fasting upon them. There was one leper whose hands and feet were twisted and who could not beg for alms. The master pitied him and every morning carried him to the market, and every evening carried him back to his dwelling. He personally washed and massaged him without being disgusted by the filth. This continued for several years, never ceasing despite cold, heat, wind or rain. Whatever donations he received he immediately distributed to various prisons, sometimes ransoming lives, sometimes commissioning Buddha images, sometimes copying sacred texts, sometimes digging charitable wells, sometimes building bridges, sometimes repairing roads. When he met someone cold he would take off his clothes to give them; when he encountered poor people he would share his resources with them. Seeing blind people he would always give them staffs; seeing puppies he would give them food. When he met abandoned children on the road he would always have people nurse and raise them. He also built stables to house sick horses and had people chant Buddha's names for them at times. He wrote esoteric mantras on small tablets and had them tied around the animals' necks. When he encountered years of great famine, he would cook rice gruel to feed the hungry. When the country suffered great epidemics, he would gather the sick in front of his gates to care for them, and they would recover. How could he not be a healing king who saves the world? Hearing that Prince Shōtoku had four institutions called Seyaku (Medicine Distribution), Ryōbyō (Healing), Hiden (Compassion Field), and Kyōden (Respect Field), he greatly admired this. Therefore wherever he went he established institutions for healing and compassion. Over twenty years, 46,800 people recovered. Vice-Marshal Hōjō Tokimune, considering his work righteous, donated the Dainin Estate in Tosa Province to fund these activities. In the 2nd year of Einin (1294)

**Left Page Lower Section**
he received an imperial edict to serve as administrator of Tennōji. With his salary surplus he expanded the two institutions of compassion and respect. The temple had a decorative pillar that was about to collapse from age. The master ordered craftsmen to gather stones and completely rebuild it. Measuring with a ruler, its length was twenty-five feet. The master frequently established religious communities - at Hannya in Yamato, Tada in Settsu, extending to Daiji, Tahō, Fudo, Eifuku, Myōō, Fusai, Jōkō, and Seito - all with achievements. In the 1st year of Kagen (1303), drought again brought devastation. When the master prayed at Seiryū Shrine, he suddenly saw a small snake appear. That very day sweet rain fell universally, thoroughly moistening the entire land. People considered this a manifestation of his spiritual power. On the 23rd day of the 6th month of that year he showed slight illness. Monks, nuns, and laymen and laywomen came in continuous succession to inquire about his condition. The master's responses were as usual. At his final moment he donned his saṃghāṭī, summoned the monks and finished giving final instructions, formed the mudra and recited mantras, then passed away sitting upright. This was actually at the hour of the Rat on the 12th day of the 7th month of the 1st year of Kagen (1303). His disciples performed cremation and collected his sacred bones, obtaining countless relics. Pagodas were built at three temples - Gokurakuji, Chikurinji, and Gakuanji - following his final instructions. He lived eighty-seven years with sixty-three years in monastic life. The disciples he ordained numbered over 2,740. Lay disciples were countless. He lectured on the Three Great Works seven times, and on the Bodhisattva Precepts, Essential Teachings, Instructional Admonitions, and Vinaya Rules thirty times each. He lectured on the Brahmā's Net Ancient Traces, Pure Mind Admonitions and Contemplations, and others numerous times. He consecrated seventy-nine temple compounds. He built eighty-three monastic complexes, twenty Buddha pagodas, and fourteen sets of the complete Buddhist canon. He constructed 189 bridges across rivers in various provinces. He established prohibition of killing in sixty-three villages. He donated over 1,300 Buddha images, over 3,300 volumes of vinaya texts, and over 30,000 kaṣāya robes. He once created a ten-foot-six-inch Mañjuśrī statue - the current image at Hannyaji