翻刻
【右頁上段】
悪＿二羶葷＿一。或食之則吐。誕＿二于慶長十八年五月朔日＿一。自＿レ幼
沈毅。端愨屹然如＿二成人＿一。不＿レ事＿二兒戯＿一。毎＿レ見＿二仏菩薩像＿一。則
合爪膜拝。以＿二香花＿一奉之。方六七歳。智越＿二常童＿一。九歳見＿下
古詩中達＿二 一道＿一契＿二諸道＿一之句＿上。心竊疑＿レ之。暁夕以思。一
日経＿二⁻行庭中＿一。仰観＿二虚空博大＿一。乃問＿二于人＿一曰。空従＿レ何而
生。人従＿レ何而来。無＿レ有＿二答者＿一。師私謂。此理非＿二仏法＿一難＿レ知。
遂有＿二脱白之志＿一。十七歳懇求＿二出家＿一。親鍾愛不＿レ許。二十二
歳喜読＿下聖徳太子示＿二恵慈法師＿一語＿上。又遊＿二講肆＿一。聴＿二普門品。
明眼論等＿一。常慨＿二出家縁弗＿一レ就。独詣＿二観音大士像前＿一。礼拝
課経。至心祷祈。寛永十五年。師二十六歳。親知＿下其不＿中
為＿二世網＿一所＿上覊。乃許出家。師大喜。輒依＿二真空阿律師＿一祝
髪。時如周専律師。開＿二⁻法于東山雲龍院＿一。学士仰＿レ之如＿二卿
雲祥麟＿一。師依＿レ之聴稟。学業日進。既而詣＿二槇阜心王律
院＿一。堕＿二息慈数＿一。十八年春二月。修＿二懺悔法＿一。以求＿二好相＿一。或
夜聖鐘鳴二声。道場忽変成＿レ空。明如＿レ昼。尋有＿二白煙＿一現。
去＿レ 地一丈許。煙中現＿二宝塔＿一。高若干。良久而滅。又一夕聞＿二
空中鐘声＿一如＿レ初。忽小竹数十竿現＿二于道場＿一。其葉黄金色。
【右頁下段】
俄清風自＿レ東而来。竹葉随＿レ風而靡。師則身心清凉。非＿三凡
世之楽所＿二能比＿一也。自余好相玆不＿レ贅。三月七日依＿二通受
法＿一自誓受具。方＿二 下壇時＿一大地震動。一衆為＿レ之駭嘆。蓋其
得戒之相也。時師年已二十九矣。自＿レ爾取＿二 一家諸書＿一。日
夜研磨之。雖＿二暑爍＿レ金寒折＿一レ膠。不＿レ易＿二其恒度＿一。於＿レ是持犯
精詣。尤有＿二弘律利生之意＿一。嘗発＿二 十願＿一。其一日。我尽＿二未来
際＿一修＿二菩薩行＿一。不＿レ度＿二⁻尽一切衆生＿一者不＿レ成＿二正覚＿一。其余九
願例＿レ此可＿レ知。又誓曰。我若於＿二所発十願＿一生＿二退転＿一。又所＿レ
修万行為＿二己福報＿一。当＿レ入＿二阿鼻獄＿一也。正保二年稟＿二 十八
契印＿一。次修＿二両部大法＿一。於＿二入観中＿一屢感＿二瑞異＿一或壇外産＿二紅
白色花芙蕖二朶＿一。可＿二長三尺許＿一。或前供養閼伽水。自揺動
自＿レ器溢出。或月輪現＿二于室内＿一。或火焔発＿二于指端＿一。或宝蓋
現＿二于空中＿一。又修＿二不動護摩法＿一。入＿二字輪観＿一時。忽不動明王
現＿二身於壇上＿一。枕＿二火爈＿一而臥。又有＿二輪壇＿一現。壇中有＿二火台＿一。
光明煥爛。其壇旋回数転。久而後止。師感喜不＿レ已。滴＿二指
血於爈中＿一。以供＿レ本尊＿一又嘗入＿二火観＿一。忽忘＿二其身＿一如＿レ在＿二猛
火中＿一。胸中洞然明白。自笑自喜。乃応＿レ口説＿レ偈。有＿二至道多
【左頁上段】
年向＿レ外求。金剛宝刀焔中得之句＿一。明年東陽山巌松律院
虚＿レ席。槇阜衆僧令＿二師継＿一レ之。師力辞。衆強起之。不＿レ得＿レ已
応。既入寺説法度人。風声所＿レ被。遐邇翕然帰＿レ心。師以＿二
所得檀施＿一建＿二仏殿僧寮鐘楼齋堂之属＿一。山有＿レ巌高数丈。
其体色殊異。一夕師夢。不動明王告＿レ之曰。山上巨巌乃
我身也。覚後異＿レ之。乃巌上建＿二宝篋印塔＿一。以表＿レ之。名曰＿二
感応巌＿一。為＿レ文以記。会天下旱。民方以為＿レ憂。師憫＿レ之。限＿二
一七日期＿一修＿二請雨法＿一。至＿二第三日＿一向井林居士入＿レ山。見＿下清
水自＿二巌間＿一湧出。其勢甚急＿上。怪以白＿レ師。師曰。我為＿レ民請
雨。豈其徴歟。俄而黒雲四興。膏雨大澍。遠近充洽。群民
喜悦。居士比＿レ帰。而河水大漲不＿レ能＿レ渉。因信宿而後返。承
応二年修＿二虚空蔵求聞持法＿一。一夕見＿下瑞光現＿二室内＿一。虚空
蔵菩薩顕＿中身于光中＿上。喜躍無量。凡修＿二此法＿一。前後九度。師
之道力所＿レ至。神異種種不＿二 一而足＿一。而畢生絶不＿レ語＿レ 人。
手自筆記沈＿二諸秘篋＿一。及＿二入寂後＿一始得＿レ之。凡一巻。今姑
取＿二其一二＿一書＿レ之。余不＿二尽載＿一。明暦三年。至＿二南都西大律
寺＿一。従＿二大長老高喜観公＿一受＿二伝法灌頂＿一。公欽＿二師道風＿一。待＿レ
【左頁下段】
之尤善。毎＿二相遇＿一玄談度＿レ日。乃付＿レ師以＿二興正所伝秘璽
及松橋流密旨＿一。且授＿二⁻与弘法大師所＿レ画不動明王像＿一。為＿二
伝法之信＿一。師已善＿二密学＿一。兼染＿二指諸宗＿一。然於＿レ律則尤所尤＿レ
究＿レ意。篇疑聚惑。問＿レ之則氷泮雪消。無＿レ所＿二隠伏＿一。故一時
律虎多執＿レ巻請益。師以謂。女人上損＿二仏化＿一。下墜＿二俗謡＿一。故
不＿レ聴＿二其入寺＿一。一日早課畢天尚未＿レ暁。師安＿二⁻坐縄牀＿一。忽
有＿二異女＿一現前。身長八尺許。師疑＿二是魔女＿一。謂＿レ之曰。汝何
者邪。宜＿二時速去＿一。我心如＿レ 地。不＿レ可＿レ伝也。異女俛而不＿レ言。
良久乃曰。我是此山主神也。和尚興＿二⁻立此寺＿一。大行＿二律法＿一。
我不＿レ勝＿二喜躍＿一。故来謝耳。言訖即隠。師又夢有＿二 一老翁＿一
至。持＿二 地蔵像＿一以送。如＿レ是者三夜。甚訝＿レ之。因嘱＿二諸徒＿一
曰。今日有＿二老翁＿一至。汝等預侍。午時果老翁至。以＿レ像献＿レ
師。宛如＿二夢見＿一。一衆驚嘆間。俄失＿二翁所在＿一云。距＿二嚴松＿一 一
拘盧舎。有＿二古寺＿一曰＿二禅定＿一。乃平崇上人所＿二創建＿一也。邨民
尊＿二師徳化＿一。献以為＿二駐錫之所＿一。師乃芟＿レ蕪剔＿レ蔵。締＿二⁻構一
廬＿一。一日指＿二寺之西若干歩＿一曰。此地想是蔵＿二開山霊骨＿一之
所也。鑿三尺余。得＿二 一壺＿一啓視＿レ之。果有＿二遺骨＿一。衆咸以為＿レ
現代語訳
【右頁上段】
羶臭い匂いの強い野菜を嫌い、もしそれらを食べると吐いた。慶長十八年（1613）五月一日に誕生した。幼少より沈着で毅然とし、端正で誠実、まるで大人のような風格があった。子供の遊びに興じることはなく、仏菩薩像を見るたびに合掌して膜拝し、香花を供えた。六、七歳の頃、知恵は普通の子供を超えていた。九歳の時、古詩中の「一道に達すれば諸道に契う」という句を見て、心ひそかにこれを疑問に思った。朝夕に考え続けていたところ、ある日庭を歩いていて、虚空の博大なることを仰ぎ見て、人に問うて言った「虚空は何から生じるのか。人は何から来るのか」と。答える者はなかった。師はひそかに思った「この理は仏法でなければ知り難い」と。ついに出家の志を抱いた。
十七歳で懇切に出家を求めたが、親は愛情深く許さなかった。二十二歳で聖徳太子が恵慈法師に示された言葉を喜んで読み、また講義の場に出向いて普門品や明眼論等を聞いた。常に出家の縁が成就しないことを慨嘆し、独り観音大士の像前に詣でて礼拝し、経を課誦して至心に祈った。寛永十五年（1638）、師二十六歳の時、親は師が世間の網に縛られる人でないことを知って、ついに出家を許した。師は大いに喜び、すぐに真空阿律師に依って剃髪した。
その時、如周専律師が東山雲龍院で法を開いており、学徒たちは卿雲や祥瑞の麒麟のように仰いでいた。師はそこに依って聴講し、学業は日々進歩した。やがて槇尾心王律院に詣でて慈雲師の門下に入った。十八年春二月、懺悔法を修して好相を求めた。ある夜、聖なる鐘が二声鳴り、道場は忽然として空に変じて昼のように明るくなった。やがて白煙が現れ、地上一丈ほどの高さにあった。煙中に宝塔が現れ、高さはそれなりにあって、しばらくして消滅した。また別の夕べ、空中の鐘声を聞くこと初回と同じで、忽然と小竹数十本が道場に現れた。その葉は黄金色であった。
【右頁下段】
やがて清風が東から来て、竹の葉は風に随って靡いた。師は身心清涼となり、これは凡世の楽しみの比ではなかった。その他の好相についてはここでは述べない。三月七日、通受法により自誓して具足戒を受けた。まさに壇を下りる時、大地が震動した。一同はこれを見て驚嘆した。これはまさに得戒の相であった。時に師の年はすでに二十九歳であった。
それ以来、一宗の諸書を取って日夜研鑽した。暑さで金が溶け寒さで膠が折れるような気候でも、その恒常の努力を変えることはなかった。そこで持犯について精通し、特に弘律利生の意を有していた。かつて十願を発した。その一つは「我は未来際を尽くして菩薩行を修し、一切衆生を度し尽くさなければ正覚を成じない」というものだった。その他の九願もこれに倣って知ることができる。また誓って言った「もし我が発した十願について退転を生じ、また修する万行を自己の福報のためとするなら、当に阿鼻地獄に入るべきである」と。
正保二年（1645）、十八契印を稟け、次いで両部大法を修した。入観中にしばしば瑞異を感じた。ある時は壇外に紅白色の芙蕖の花二朵が生じ、長さ三尺ほどもあった。ある時は前に供養していた閼伽水が自ら揺れ動いて器から溢れ出た。ある時は月輪が室内に現れ、ある時は火焔が指端に発した。ある時は宝蓋が空中に現れた。また不動護摩法を修し、字輪観に入った時、忽然と不動明王が壇上に身を現し、火炉を枕として臥した。また輪壇が現れ、壇中に火台があって光明煥爛としていた。その壇は旋回して数転し、久しくして後に止んだ。師は感喜やまず、指血を炉中に滴らして本尊に供養した。
またかつて火観に入った時、忽然とその身を忘れて猛火中にいるかのようになった。胸中は洞然として明白で、自ら笑い自ら喜んで、口に応じて偈を説いた。「至道多年外に向かって求む、金剛宝刀焔中にこれを得」という句があった。
【左頁上段】
翌年、東陽山巌松律院が住職不在となり、槇尾の衆僧は師に後継を命じた。師は力を尽くして辞退したが、衆は強いて起用し、やむを得ず応じた。既に入寺して説法し人を度すと、その風声の及ぶところ、遠近の人々がこぞって心を帰依させた。師は得た檀施をもって仏殿・僧寮・鐘楼・斎堂の類を建設した。山には巌があって高さ数丈、その体と色は特異であった。ある夕べ師が夢を見ると、不動明王が告げて言った「山上の巨巌は即ち我が身である」と。覚めて後これを奇とし、巌上に宝篋印塔を建ててこれを表した。感応巌と名づけ、文を作ってこれを記した。
折しも天下に干ばつがあり、民は憂えていた。師はこれを憫れんで、一七日を期限として請雨法を修した。第三日に至って、向井林居士が入山し、清水が巌間から湧き出るのを見た。その勢いは甚だ急であった。怪しんで師に申し上げると、師は言った「我は民のために雨を請うている。おそらくその前兆であろう」と。やがて黒雲が四方に起こり、恵みの雨が大いに降り注いだ。遠近に充分に潤い、群民は喜悦した。居士が帰ろうとすると、河水が大いに増水して渡ることができず、二泊してから帰った。
承応二年（1653）、虚空蔵求聞持法を修した。ある夕べ、瑞光が室内に現れ、虚空蔵菩薩がその光中に身を顕したのを見た。喜躍は無量であった。この法を修すること、前後九度に及んだ。師の道力の至るところ、神異は種々様々で一つ二つではなかった。しかし生涯絶対に人に語ることはなく、手ずから筆記して秘匿の箱に沈めていた。入寂の後に初めてそれを得ることができた。およそ一巻である。今はとりあえずその一、二を取って書き記すが、余は尽くしては載せない。
明暦三年（1657）、南都西大律寺に至って、大長老高喜観公より伝法灌頂を受けた。公は師の道風を欽慕し、待遇は特に善かった。相会うたびに玄妙な談話で日を過ごした。そこで師に興正所伝の秘璽及び松橋流の密旨を付与し、かつ弘法大師所画の不動明王像を授与して伝法の証とした。
【左頁下段】
師はすでに密学に通じ、兼ねて諸宗にも染指していたが、律については特に究意するところがあった。篇や聚についての疑惑も、問われると氷が解け雪が消えるように明解で、隠し伏せるところがなかった。故に当時の律学者の多くが巻物を携えて教えを請うた。
師は思うに、女人は上は仏化を損ない、下は俗謡に堕すとして、その入寺を聴許しなかった。ある日、早課が終わって天がまだ明けない頃、師が縄床に安坐していると、忽然として異女が現れた。身長八尺ほどで、師は魔女かと疑って言った「汝は何者か。すみやかに立ち去るべし。我が心は地のごとく、動かすことはできない」と。異女は俯いて言わなかったが、しばらくして言った「我はこの山の主神である。和尚がこの寺を興立し、大いに律法を行じておられるので、我は喜躍に勝えず、故に来て謝するのみ」と。言い終わるとすぐに隠れた。
師はまた夢に一人の老翁が至り、地蔵像を持って贈るのを見た。このようなことが三夜続いた。甚だ怪しんで、諸弟子に嘱託して言った「今日老翁が来るであろう。汝等は予め侍りなさい」と。午時に果たして老翁が至り、像を師に献じた。まさに夢で見た通りであった。一同が驚嘆している間に、俄かに翁の所在を見失ったという。
巌松から一拘盧舎（約2km）の距離に、禅定という古寺があった。これは平崇上人の創建である。村民は師の徳化を尊んで、これを献じて駐錫の所とした。師はそこで蕪を刈り蔵を整理し、一廬を締構した。ある日、寺の西の若干歩を指して言った「この地は想うに開山の霊骨を蔵する所であろう」と。三尺余り掘ると、一つの壺を得た。これを開いて視ると、果たして遺骨があった。衆は皆これを［以下続く］
英語訳
**Right Page, Upper Section**
He detested pungent vegetables with strong odors, and would vomit if he ate them. He was born on the first day of the fifth month of the 18th year of Keichō (1613). From childhood he was calm and resolute, upright and sincere, standing firm like an adult. He did not engage in children's games. Whenever he saw images of buddhas and bodhisattvas, he would put his palms together and prostrate himself, offering incense and flowers. Around six or seven years old, his wisdom surpassed ordinary children. At nine years old, he saw in an ancient poem the line "Reaching one Way, one accords with all Ways" and secretly questioned this in his heart. Thinking about it morning and evening, one day while walking in the garden and looking up at the vastness of empty space, he asked people: "From what does empty space arise? From where do people come?" No one could answer. The master privately thought: "This principle would be difficult to understand without Buddhism." Thus he conceived the aspiration to leave home.
At seventeen he earnestly sought to become a monk, but his parents loved him deeply and would not permit it. At twenty-two he delighted in reading the words that Prince Shōtoku showed to Dharma Master Eji, and also went to lecture halls to listen to the Universal Gate chapter, the Clear-Eyed Treatise, and so forth. He constantly lamented that the conditions for leaving home were not being fulfilled, and alone would visit before the image of Avalokiteśvara Bodhisattva, prostrating himself, reciting sutras, and praying with utmost sincerity.
In the 15th year of Kan'ei (1638), when the master was twenty-six years old, his parents recognized that he was not one to be bound by worldly nets, and finally permitted him to leave home. The master was greatly delighted and immediately had his hair shaved by Dharma Master Shinkū-a.
At that time, Dharma Master Joshū Sen was teaching at Unryū-in on the Eastern Mountain, and students looked up to him like auspicious clouds or the auspicious unicorn. The master went there to listen and study, and his learning progressed daily. Eventually he visited Makio Shin'ō Ritsu-in and entered the school of Master Jiun. In the spring of the 18th year, second month, he performed repentance practices seeking auspicious signs. One night a sacred bell rang twice, the ritual hall suddenly transformed into emptiness and became bright as day. Soon white smoke appeared, about one jō above the ground. A jeweled pagoda appeared in the smoke, of considerable height, and after a long time disappeared. Another evening he heard bell sounds in the sky as before, and suddenly dozens of small bamboo stalks appeared in the ritual hall. Their leaves were golden in color.
**Right Page, Lower Section**
Soon a clear breeze came from the east, and the bamboo leaves swayed with the wind. The master's body and mind became cool and refreshed—this was incomparable to worldly pleasures. Other auspicious signs will not be elaborated here. On the seventh day of the third month, through the Universal Receiving Dharma he took a self-administered vow to receive full ordination. Just as he was descending from the ordination platform, the great earth shook. The entire assembly was amazed and awed. This was indeed the sign of receiving precepts. At this time the master was already twenty-nine years old.
From then on he took the various texts of the one school and studied them day and night. Even when heat melted metal and cold cracked glue, he did not change his constant diligence. Thus he became proficient in what is permitted and forbidden, and especially had the intention to propagate the vinaya and benefit sentient beings. He once made ten vows. The first said: "I will practice bodhisattva conduct throughout endless future eons; if I do not save all sentient beings completely, I will not achieve perfect enlightenment." The other nine vows can be understood by this example. He also vowed: "If I develop retrogression regarding the ten vows I have made, or if the myriad practices I cultivate are for my own blessed reward, I should enter Avīci Hell."
In the 2nd year of Shōhō (1645) he received the eighteen mudra seals, then performed the great rituals of both mandalas. During meditation he frequently experienced auspicious phenomena. Sometimes red and white lotus flowers bloomed outside the altar, about three feet in length. Sometimes the ritual water offerings would spontaneously move and overflow from their vessels. Sometimes moon discs appeared in the room, sometimes flames issued from his fingertips, sometimes jeweled canopies appeared in the sky.
When performing the Acala fire ritual and entering syllable-wheel meditation, suddenly Acala Vidyārāja manifested on the altar, lying down with the fire brazier as a pillow. A wheel-mandala also appeared with a fire platform in the center, its light brilliant and gorgeous. The mandala rotated several times and stopped after a long while. The master was filled with joy and dripped blood from his finger into the brazier as an offering to the main deity.
Once when entering fire meditation, he suddenly forgot his body and felt as if he were in raging fire. His chest became utterly clear and bright. Laughing and rejoicing, he spontaneously spoke verses with lines like: "For many years I sought the ultimate Way externally; the diamond sword I obtained within flames."
**Left Page, Upper Section**
The next year, Gansho Ritsu-in on Mount Tōyō became vacant, and the monks of Makio ordered the master to succeed as abbot. The master strenuously declined, but the assembly strongly urged him, and unable to refuse, he accepted. After entering the temple to teach dharma and guide people, wherever his influence spread, people near and far unanimously turned their hearts to him. With the donations he received, the master built a Buddha hall, monks' quarters, bell tower, dining hall, and other buildings.
On the mountain was a rock cliff several jō high, distinctive in form and color. One evening the master dreamed that Acala Vidyārāja told him: "The giant rock on the mountain is my body." After awakening, he found this remarkable and built a Precious Box Seal pagoda on the rock to mark it. He named it Kannō Rock (Responsive Rock) and wrote a text to record this. At that time there was drought throughout the realm and the people were worried. The master pitied them and set a seven-day limit to perform rain-requesting rituals.
On the third day, lay devotee Mukailin entered the mountain and saw clear water gushing out from between the rocks with great force. Finding this strange, he reported to the master. The master said: "I am requesting rain for the people—perhaps this is the sign." Soon black clouds arose on all sides and beneficial rain poured down abundantly. It sufficiently moistened near and far, and the people rejoiced. When the lay devotee tried to return, the river had swollen greatly and could not be crossed, so he stayed two nights before returning.
In the 2nd year of Jōō (1653) he performed the Ākāśagarbha Dhāraṇī practice. One evening he saw auspicious light appear in his room, with Ākāśagarbha Bodhisattva manifesting within the light. His joy was immeasurable. He performed this practice nine times in total. Where the master's spiritual power reached, miraculous phenomena of various kinds were not just one or two. But throughout his life he absolutely never spoke of them to anyone, writing them down by hand and storing them in secret boxes. They were only discovered after his death—about one scroll in total. Now I will just select one or two items to record here, not including everything.
In the 3rd year of Meireki (1657) he went to Saidai Ritsu Temple in Nara and received dharma transmission empowerment from Great Elder Kōkikan. The master admired the master's spiritual influence and treated him especially well. Whenever they met they would spend the day in profound discussions. He then entrusted the master with the secret seal transmitted by Kōshō and the esoteric teachings of the Matsubashi school, and also bestowed an image of Acala Vidyārāja painted by Kōbō Daishi as proof of dharma transmission.
**Left Page, Lower Section**
The master was already accomplished in esoteric studies and had also touched on various other schools, but regarding the vinaya he especially focused his attention. Questions about the various categories and groupings would, when asked, dissolve like melting ice and snow with nothing hidden. Therefore many vinaya scholars of the time would carry scrolls and request instruction.
The master believed that women above damage the Buddha's transformative influence and below fall into vulgar rumors, so he did not permit them to enter the temple. One day after morning services when dawn had not yet broken, as the master sat peacefully on his rope seat, suddenly a strange woman appeared before him. Her height was about eight feet. The master suspected she was a demoness and said to her: "What are you? You should leave quickly. My mind is like the earth—it cannot be moved." The strange woman bowed her head and did not speak. After a long while she said: "I am the tutelary deity of this mountain. Because the master has established this temple and greatly practices the vinaya dharma, I cannot contain my joy, so I have come only to express gratitude." Having spoken, she immediately disappeared.
The master also dreamed that an old man came carrying a Jizō image as a gift. This happened for three nights. Finding it very strange, he instructed his disciples: "Today an old man will come. You should attend him in advance." At noon an old man indeed came and presented the image to the master, exactly as seen in the dream. While everyone was marveling, they suddenly lost sight of where the old man had gone.
At a distance of one krośa from Ganshō was an ancient temple called Zenjō, founded by Saint Heisui. The villagers revered the master's virtuous transformation and offered it as a place for him to reside. The master cleared away the weeds, organized the storehouse, and constructed a hermitage. One day he pointed to a spot several steps west of the temple and said: "This place, I imagine, is where the founding master's sacred bones are buried." Digging down more than three feet, they found a pot. Opening it to look inside, there were indeed remains. Everyone considered this...