翻刻
【右頁上段】
異。師因建＿二白塔于其所＿一。寛文二年秋九月。於＿二巌松＿一行＿二灌
頂＿一。九年春二月。政賢英公特来謁＿レ師。稽首謂曰。河之野
中寺。乃上宮帝子手創四十六伽藍之一也。然当屡廃之
餘＿一。鞠為＿二荊棘之場＿一。願師修＿二⁻建梵刹＿一。以弘＿二大法＿一。師曰。吾
雅慕＿二太子遺蹟＿一。何為不＿レ従＿レ志哉。遂振＿レ錫而至。就＿二故址＿一
建＿二梵字一区＿一。是歳六月有＿三霊芝四十余茎産＿二于庭際＿一。師
見而大喜。槇以為。向後律法隆盛之兆也。明年春至＿二槇阜＿一。
師欲＿レ結＿二-界巌松＿一。已有＿レ年矣。以＿レ有縁礙＿一不＿レ能＿レ如＿レ願。因又
集＿レ衆告以＿二其事＿一。時衆中猶有＿二沮＿レ之者＿一。師即還＿二巌松＿一。顧
謂＿レ徒曰。我初興＿二玆寺＿一。未＿二始為＿一レ己。片瓦一木。悉属＿二之四
方僧＿一者。欲＿下他時結界弘＿中-通正法＿上也。而今不＿レ能＿レ遂＿レ所＿レ志。
我奚為而復居＿レ之哉。遂率＿二諸徒＿一。径屈＿二野中＿一。出山之時。白
衣弟子塡＿レ門遮＿レ道。眷眷不＿レ能＿レ捨。以至＿二于殞涕者有＿一レ之。
師慰喩曰。汝等竭＿レ誠帰＿二 三宝＿一。則如＿二常逢＿一レ我。無＿レ有＿レ異也。
遂行。時野中草堂数椽僅蔽＿二風雨＿一。而朝粥午齋或不＿レ能＿レ
継。師安然処之。若＿下享＿二万鍾之禄＿一者＿上。殺＿レ衣黜＿レ食為＿二修建
之計＿一。未＿レ幾瑠璃光殿及棲僧之舎成。師常以＿二毘尼＿一演導。
【右頁下段】
而傾向日多。有＿レ踰＿二巌松時＿一。十三年秋八月十有二日。
受＿レ請結＿二界洛西太秦桂宮＿一。十五日行＿二 四分衆法布薩＿一。
四来随喜者。歓声載＿レ道。至＿レ無＿レ所＿レ容。師為授＿二 三帰依戒＿一。
蓋明忍律師之後。結界秉法不＿レ行者久。故四方見聞咸＿一。
生＿二希有之心＿一。既而還＿二野中＿一。行道之仮為＿レ衆講訓。未＿二嘗
倦＿一也。延宝三年正月示＿二微疾＿一。至＿二 三月初＿一緇白問候者相
継。師雖＿二病革＿一。而応接如＿レ常。諸子昼夜陪侍。師命設＿二弥
陀像＿一。入観念仏不＿レ輟。病間則諄諄嘱＿二門人＿一。皆宗門事。未＿三
始及＿二其私＿一。十五日作＿二布薩＿一。命＿レ予代誦＿二戒本＿一。且曰。今生
布薩。只今日而已。翼日召＿二諸門人＿一謂曰。吾没後汝等当＿下
恪守＿二吾平日所訓＿一。使＿中律法永振＿上也。乃手書＿二遺誡数則＿一。又
命＿二 上座慈門光公＿一継＿レ席。幷以＿二密璽＿一付＿レ之。十九日為＿レ書
遺＿二檀越＿一嘱令＿二外護＿一。時至向＿二仏像＿一。頭北面西怡然而化。実
延宝乙卯三月二十一日戌時也。享＿二報齢＿一 六十有二。法臘
三十。又三黒白之衆皆哀慟不＿レ能＿レ勝。二十三日諸徒奉＿二
全身＿一葬＿二寺之西北隅＿一。塔曰＿二常寂＿一。及＿レ行＿二分物法＿一。衆皆漣
然泣下。不＿レ忍＿二仰視＿一。七七日内。広作＿二仏事＿一。以報＿二慈蔭＿一。師
【左頁上段】
戒範堅潔。行門高邁。生平以＿二宗教＿一為＿二己任＿一。凡所＿二涖止＿一。
講＿二-演大小部文＿一以縄＿二其徒＿一。以＿二絲緜絹帛靴履裘毳等皆＿レ
害＿レ物傷＿一レ慈。終＿レ身不＿二受用＿一。又誡＿二門人＿一堅禁約之。嗣法門
人。慈門光等一十余人。剃度弟子及受＿二 三帰五八戒＿一者
不＿レ可＿二以数計＿一。著述有＿二 三聚戒釈要。六物図略釈。教誡律
儀鈔等若干巻＿一。師示滅之後。篤信之士欽＿二其遺徳＿一。就＿二野
中＿一造＿二鐘楼経蔵及門廡等＿一。鬱為＿二 一方精藍＿一。一衆以＿下師在
日将＿二結界＿一未＿上レ就。乃相与勉卒＿二先志＿一。於＿レ是門風益振。而子
孫亦繁興矣。
賛曰。師気正而和。色荘而恕。守＿二護鵝之行＿一。持＿二結草之心＿一。
生平毘＿二-賛斯道＿一。無＿二 一息敢忘＿一。雖＿レ垂＿二老六旬＿一。律蔵諸文
未＿二嘗釈＿一レ手。其応機説法也。融＿二-通権実＿一不＿レ滞＿二 一隅＿一。牧＿レ衆
幾三十年。道足＿レ不＿レ愧＿二古人＿一。嗚呼師之徳大矣。豈区区小
子所＿二褒賛＿一哉。予侍＿二左右＿一最久。思＿二其訓誨之恩＿一。何異＿二乎
天蓋地擎＿一。昔人有＿レ言。前輩言行不＿レ見＿二伝記＿一。後世学者無＿レ
所＿二矜式＿一。蓋当時門人弟子之罪。既有＿二是編＿一。又不＿レ忍＿レ遺。
言＿レ之潸然。
【左頁下段】
大鳥山神鳳寺真政忍律師伝
律師諱円忍。字真政。賀之石川郡窪田氏之子。母長谷
氏。懐孕時。体無＿レ悩。生＿二于慶長十四年四月二十日＿一。幼
端重。慕＿二仏乗＿一。不＿レ好＿二嬉戯＿一。見＿二釈典＿一輒躍然耽読。人奇＿レ
之曰。此兒当＿レ為＿二釈門法器＿一。豈塵網所＿二能縻＿一哉。甫十四
師＿二-事州之伏見寺快玄闍梨＿一。聴＿二訓誨＿一。十五薙落習＿二瑜伽
教＿一。十八登＿二金剛峯＿一。従＿二宝光長青公＿一稟＿二両部灌頂＿一。乃籍＿二
名于寺＿一。従＿二-事義学＿一。恵解濬発。議論軼＿レ群。於＿レ是名震＿二法
苑＿一。時賢俊永律師。方開＿二毘尼之法於円通＿一。師慕＿二其徳＿一竟
造焉。一面契合。遂従受＿二沙弥戒＿一。俊授以＿二阿字観法＿一。夙夜
修習。未＿二嘗少怠＿一。日惟一餐。脇不＿レ沾＿レ席。積＿レ之之久。一旦
忽覚＿二 四体軽安＿一。自＿レ此心益明。行益峻。正保二年。師年三
十七。依＿二通受法＿一納＿二具足戒＿一。而毘尼之学於＿レ是暢通。四年
俊公将＿二入滅＿一。嘱＿レ師補＿二住持位＿一。慶安二年又承＿二了性律師
遺命＿一。董＿二席南都北室律院＿一。凡所＿レ涖処盛唱＿二毘尼＿一而緇白
望＿レ風而至。皆従＿二其津済＿一。隅入＿二摂之勝尾＿一。見＿二山林秀茂＿一。
其適＿二所懐＿一。乃棲＿二其中＿一。精修不＿レ輟者数歳。後往＿二洛西法
現代語訳
【右頁上段】
不思議なこととして、師はその所に白塔を建立した。寛文二年（1662）秋九月、巌松にて灌頂を行った。九年（1669）春二月、政賢英公が特別に来訪して師に謁見し、稽首して言った。「河之野の中寺は、上宮帝子（聖徳太子）が手ずから創建された四十六伽藍の一つです。しかし度重なる廃絶の余りに、今や荊棘の場と化しています。どうか師に梵刹を修建していただき、大法を弘通していただきたい。」師は言った。「私は太子の遺跡を常々慕っている。どうして志に従わないことがあろうか。」ついに錫杖を振るって赴き、故址において梵刹一区を建立した。この年六月、霊芝四十余茎が庭際に生えた。師はこれを見て大いに喜び、これを今後律法が隆盛する前兆と考えた。
翌年春、槇尾に至った。師は巌松に結界することを欲して、すでに年月を経ていた。縁礙があるため願いを叶えることができずにいたが、再び衆を集めてその事を告げた。時に衆中にはなお阻止する者がいた。師は即座に巌松に帰り、弟子を顧みて言った。「我が初めにこの寺を興したのは、決して自分のためではない。片瓦一木まで、すべて四方の僧に属するのは、他日結界して正法を弘通するためである。しかし今、志を遂げることができない。私は何のためにまたここに居るのか。」ついに諸弟子を率いて、直ちに野中に向かった。出山の時、白衣の弟子たちが門に満ち道を遮って、眷々として捨て難く、涙を流す者もいた。師は慰め諭して言った。「汝等が誠を尽くして三宝に帰依すれば、常に私に逢うのと同じで、何も異なることはない。」そして出発した。
その時野中の草堂は数椽で、わずかに風雨を蔽うのみであった。朝粥や午斎も継続できないことがあったが、師は安然としてこれに処し、まるで万鍾の禄を享受する者のようであった。衣食を削って修建の計画とし、間もなく瑠璃光殿及び僧の住む舎が完成した。師は常に毘尼をもって演導し、
【右頁下段】
帰依する者は日々多くなり、巌松時代を上回るほどであった。十三年（1673）秋八月十二日、請を受けて洛西太秦桂宮に結界した。十五日に四分律衆法布薩を行った。四方から随喜に来る者の歓声が道に満ち、収容しきれないほどであった。師は三帰依戒を授けた。明忍律師の後、結界秉法が行われなくなって久しく、故に四方の見聞者すべてが希有の心を生じた。
やがて野中に帰り、行道の傍ら衆のために講訓したが、倦むことは決してなかった。延宝三年（1675）正月に微疾を示し、三月初めまで僧俗の問候者が相継いだ。師は病が重くなっても、応接は常と変わらなかった。諸弟子は昼夜陪侍し、師は弥陀像を設けることを命じ、入観念仏を怠らなかった。病が小康状態の時は、門人に諄々と嘱託したが、皆宗門の事で、決して私事に及ぶことはなかった。
十五日に布薩を作し、予に代わって戒本を誦することを命じ、かつ言った。「今生の布薩は、ただ今日のみである。」翌日、諸門人を召して言った。「吾の没後、汝等は当に吾が平日の訓戒を恪守して、律法を永く振興させるべきである。」そして手ずから遺誡数則を書き、また上座の慈門光公に後継を命じ、併せて密璽を付与した。十九日には檀越に遺書して外護を嘱託した。時至って仏像に向かい、頭北面西にして怡然として化去した。実に延宝乙卯三月二十一日戌時である。享年六十二歳、法臘三十三年であった。僧俗の衆は皆哀慟して勝えなかった。
二十三日、諸弟子は全身を奉じて寺の西北隅に葬った。塔は常寂と名づけた。分物法を行う時、衆は皆漣然として泣き下し、仰視に忍びなかった。七七日内に広く仏事を作して、慈蔭に報いた。師は
【左頁上段】
戒範は堅潔で、行門は高邁であった。生涯を宗教のために己の任とし、居住するところでは大小部の文を講演して弟子を教導した。絹綿絹帛靴履裘毳等は皆生き物を害し慈悲を傷つけるとして、終身受用しなかった。また門人を誡めて堅く禁約した。嗣法門人は慈門光等十余人、剃度弟子及び三帰五八戒を受けた者は数えきれないほどであった。著述に三聚戒釈要、六物図略釈、教誡律儀鈔等若干巻がある。
師の示滅後、篤信の士はその遺徳を欽慕し、野中において鐘楼経蔵及び門廡等を造営し、一方の精藍となった。一衆は師の在日に結界しようとして未だ就らなかったことを思い、相与って先志を完成させることに勉めた。ここに門風はますます振興し、子孫もまた繁栄した。
賛して言う。師の気は正しくして和やかであり、色は荘重にして恕（寛容）であった。護鵝の行を守り、結草の心を持った。生涯この道を毘賛し、一息たりとも忘れることはなかった。老いて六旬に垂んとしても、律蔵の諸文から手を離すことはなかった。その応機説法は権実を融通して一隅に滞ることがなかった。衆を牧すること三十年近く、その道は古人に愧じるに足らない。ああ、師の徳は大なるかな。豊区区たる小子の褒賛するところであろうか。予は左右に侍すること最も久しく、その訓誨の恩を思えば、天蓋地擎と何が異なろうか。昔人に言葉がある。「前輩の言行が伝記に見えなければ、後世の学者は矜式（手本）とするところがない」と。これはまさに当時の門人弟子の罪である。既にこの編があり、また遺すに忍びない。これを言えば潸然とする。
【左頁下段】
大鳥山神鳳寺真政忍律師伝
律師は諱を円忍、字を真政という。加賀国石川郡窪田氏の子で、母は長谷氏である。懐孕の時、体に悩みがなく、慶長十四年（1609）四月二十日に生まれた。幼少より端重で、仏乗を慕い、嬉戯を好まなかった。釈典を見ると躍然として耽読し、人はこれを奇として言った。「この児は当に釈門の法器となるべし。どうして塵網に縛られることがあろうか。」
わずか十四歳で州の伏見寺快玄闍梨に師事して訓誨を聴いた。十五歳で薙落して瑜伽教を習い、十八歳で金剛峯に登り、宝光長青公より両部灌頂を稟けた。そして寺に名を籍し、義学に従事した。恵解は濬発し、議論は群を軼でた。ここに名は法苑に震った。
時に賢俊永律師が円通において毘尼の法を開いていた。師はその徳を慕ってついに造詣し、一面して契合した。ついに従って沙弥戒を受けた。俊公は阿字観法を授け、師は夙夜修習して少しも怠ることがなかった。日にただ一餐、脇は席に沾わず、これを積み重ねること久しく、一旦忽然として四体軽安を覚えた。この時から心はますます明らかになり、行はますます峻烈になった。正保二年（1645）、師年三十七歳、通受法により具足戒を納受し、毘尼の学はここに暢通した。四年後、俊公が入滅しようとする時、師に住持位を補うことを嘱託した。慶安二年（1649）、また了性律師の遺命を承けて、南都北室律院の席を董した。居住するところでは盛んに毘尼を唱え、僧俗は風を望んで至り、皆その津済に従った。
摂津国勝尾に入り、山林の秀茂を見て、その懐に適うところがあった。そこでその中に棲息し、精修を怠らないこと数歳であった。後に洛西法［以下続く］
英語訳
**Right Page, Upper Section**
[The villagers] considered this extraordinary, and the master accordingly built a white pagoda at that location. In the second year of Kanbun (1662), in the autumn ninth month, he performed empowerment at Ganshō. In the ninth year (1669), spring second month, Lord Seiken'ei specially came to pay respects to the master, bowing his head and saying: "Nakanoji Temple in Kawano is one of the forty-six temple complexes personally founded by Prince Jōgū (Prince Shōtoku). However, after repeated periods of abandonment, it has now become a field of thorns and brambles. I wish the master would rebuild this sacred establishment to propagate the great Dharma."
The master said: "I have always admired the Prince's historical sites. Why would I not follow this aspiration?" He then took up his staff and went there, building a temple complex on the former site. In the sixth month of that year, over forty stalks of sacred fungus grew in the temple grounds. The master saw this and was greatly delighted, considering it an omen of the future prosperity of the vinaya dharma.
The following spring he went to Makio. The master had desired to establish a boundary (sīmā) at Ganshō for years already. Due to various obstacles he had been unable to fulfill his wish, so he again assembled the community and informed them of this matter. At that time there were still those among the assembly who opposed it. The master immediately returned to Ganshō and, looking at his disciples, said: "When I first established this temple, it was never for myself. Every tile and piece of wood belongs entirely to the monks of the four directions—this was so that in the future I could establish boundaries and propagate the true Dharma. But now I cannot accomplish my aspiration. Why should I continue to reside here?" He then led his disciples and went directly to Nonaka.
When leaving the mountain, lay disciples filled the gate and blocked the road, reluctant to part with him, and some even wept. The master comforted and instructed them: "If you exhaust your sincerity in taking refuge in the Three Jewels, it will be the same as always meeting me—there will be no difference." Then he departed.
At that time the grass hut at Nonaka had only a few rafters, barely sheltering from wind and rain. Sometimes morning gruel and noon meals could not be continued, but the master dealt with this peacefully, as if he were enjoying the salary of ten thousand measures. He reduced clothing and food to fund construction plans, and before long the Beryl Light Hall and monks' quarters were completed. The master constantly taught using the vinaya,
**Right Page, Lower Section**
and those who turned toward him increased daily, even surpassing the time at Ganshō. In the thirteenth year (1673), autumn eighth month twelfth day, he accepted an invitation to establish boundaries at Katsura Palace in Uzumasa, west of the capital. On the fifteenth day he conducted the Dharmaguptaka Vinaya Poṣadha ceremony. Those who came from the four directions to participate filled the roads with joyful sounds, with no room to accommodate them all. The master conferred the Three Refuges and precepts. Since Dharma Master Myōnin, the establishment of boundaries and performance of vinaya ceremonies had not been practiced for a long time, so all who saw and heard developed a sense of wonder.
Eventually returning to Nonaka, alongside his spiritual practices he lectured and instructed the community, never tiring. In the third year of Enpō (1675), first month, he showed slight illness. Until early third month, monks and laypeople came continuously to inquire after him. Though the master's illness became severe, his reception of visitors remained as usual. His disciples attended him day and night, and the master ordered an Amida image to be set up, continuing meditation and nembutsu without cease. During periods when his illness improved, he earnestly entrusted matters to his disciples, all concerning sectarian affairs, never touching on personal matters.
On the fifteenth day he held Poṣadha, commanding me to recite the precept text in his place, and said: "This lifetime's Poṣadha is only today." The next day he summoned all his disciples and said: "After my death, you should faithfully maintain the teachings I gave in daily life, causing the vinaya dharma to flourish eternally." He then wrote several precepts by hand, appointed the senior monk Jīmon Kō to succeed him, and also entrusted the esoteric seal to him. On the nineteenth day he wrote to lay patrons entrusting them with external protection. When the time came he faced the Buddha image, with head north facing west, and peacefully passed away. This was actually the evening hour of the twenty-first day of the third month of Enpō Year of the Wood Rabbit (1675). He lived sixty-two years with thirty-three years since ordination. Monks and laypeople were all grief-stricken beyond endurance.
On the twenty-third day, his disciples reverently interred his complete body in the northwest corner of the temple. The pagoda was named Jōjaku (Eternal Tranquility). When conducting the ceremony of distributing his possessions, everyone wept continuously, unable to bear looking up. During the forty-nine days, they extensively performed Buddhist services to repay his compassionate care. The master's
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precept standards were firm and pure, his practice lofty and noble. Throughout his life he made the teaching his personal responsibility. Wherever he resided, he lectured on texts of both major and minor sections of the canon to guide his disciples. Regarding silk, cotton, silk fabrics, boots, shoes, furs and woolen goods—since they all harm living beings and injure compassion—he never used them throughout his life. He also admonished his disciples with strict prohibitions.
His dharma-heir disciples included Jīmon Kō and over ten others. Disciples who received tonsure and those who received the Three Refuges, Five Precepts, and Eight Precepts were too numerous to count. His writings include "Essential Explanations of the Three Groups of Precepts," "Brief Commentary on Diagrams of the Six Items," "Notes on Teaching Admonitions and Vinaya Procedures," and other volumes.
After the master's death, devoted believers admired his legacy and built a bell tower, sutra repository, gate corridors and other structures at Nonaka, making it a flourishing monastery for the region. The community, remembering that the master had intended to establish boundaries during his lifetime but had not accomplished this, worked together to complete his aspiration. Thus the school's influence flourished even more, and his spiritual descendants also prospered.
In praise I say: The master's spirit was upright yet gentle, his demeanor dignified yet forgiving. He maintained the conduct of protecting geese and held the heart of tying grass in gratitude. Throughout his life he supported this Way without forgetting it for even one breath. Even approaching old age at sixty, he never released his hands from the vinaya texts. His teaching according to capacity was flexible, integrating provisional and ultimate teachings without being stuck in one corner. He shepherded the community for nearly thirty years, his Way sufficient to feel no shame before the ancients. Ah, how great was the master's virtue! How could it be something for us insignificant disciples to praise? I attended at his side the longest, and thinking of the grace of his instruction, how is it different from heaven's canopy and earth's support?
The ancients said: "If the words and actions of previous generations are not recorded, later scholars have nothing to take as a model." This is precisely the fault of disciples of that time. Since this compilation exists, I cannot bear to omit it. Speaking of this brings tears.
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**Biography of Vinaya Master Shinshō-nin of Shinpō Temple on Mount Ōtori**
The vinaya master's personal name was En'nin, his courtesy name Shinshō. He was the son of the Kubota family of Ishikawa District in Kaga Province; his mother was from the Hase family. When she was pregnant, her body had no troubles, and he was born on the twentieth day of the fourth month of the fourteenth year of Keichō (1609). From childhood he was dignified and serious, yearning for the Buddha Vehicle, not fond of play. When he saw Buddhist scriptures he would eagerly immerse himself in reading. People found this remarkable and said: "This child should become a dharma vessel of the Buddhist gate. How could he be bound by worldly nets?"
At barely fourteen he became a disciple of Ācārya Kaigen of Fushimi Temple in the province, listening to instruction. At fifteen he shaved his head and studied the Yogācāra teachings. At eighteen he climbed Mount Kongōbu and received empowerment in both mandalas from Master Hōkō Chōsei. He then registered his name at the temple and devoted himself to doctrinal studies. His wisdom developed abundantly and his debates surpassed others. His name thus resounded throughout the dharma community.
At that time Vinaya Master Kenshun'ei was teaching the vinaya dharma at Enzū. The master admired his virtue and finally went to him. They were compatible at first meeting, and he accordingly received śrāmaṇera precepts from him. Shun bestowed the A-syllable meditation method, and he practiced it morning and evening, never slacking. He ate only one meal per day and never lay down to sleep. Accumulating this practice for a long time, one morning he suddenly felt his four limbs become light and peaceful. From this time his mind became increasingly clear and his practice increasingly strict.
In the second year of Shōhō (1645), when the master was thirty-seven, he received full ordination through the Universal Reception Dharma, and his vinaya studies thereby became thoroughly mastered. Four years later, when Master Shun was about to pass away, he entrusted the master to fill the position of abbot. In the second year of Keian (1649) he also inherited the final instructions of Vinaya Master Ryōshō to take charge of Hokushitsu Ritsu-in in Nara. Wherever he resided he vigorously proclaimed the vinaya, and monks and laypeople came upon hearing his reputation, all receiving his guidance.
He entered Katsuo in Settsu Province and, seeing the beautiful flourishing mountains and forests that suited his aspirations, he dwelt there and continued intensive practice for several years. Later he went to western Kyoto's Dharma... [continues]