翻刻
【右頁上段】
輪寺＿一。寺主有以闍梨深＿二于秘密之学＿一。師従＿レ之究＿二道教流
之奥旨＿一。又至＿二黄檗山＿一。叩＿二禅旨于隠元琦禅師＿一。禅師甚称
道之。会天大旱。民方殿屎請＿二師祷＿一レ雨。乃修＿二請雨法＿一。忽
雲騰雨澍。率土充洽。寛文十二年。以＿二泉之神鳳寺＿一釐為＿二
四方僧坊＿一。俾＿二子孫輪流看守＿一。蓋応＿二高弟快円空公之請＿一
也。自＿レ時厥後。緇侶日多。而律風益展。師住＿二岡本山
法起寺＿一有＿レ年。以＿二其梵宇仏塔廃頽＿一。乃命＿レ工修治。俄遘＿二微
疾＿一而観誦不＿レ弛。已而疾病。時法起修造功未＿レ竟。因嘱＿二純
空照公＿一。継董＿二寺事＿一。幷主＿二其席＿一 一旦召＿二諸弟子＿一言＿レ別。専＿二-
念無量寿仏名＿一。弟子進而問曰。未審老和尚如何安心念
仏。師曰諸仏与＿レ我及衆生類。三皆無性。住＿二此無性之性＿一。
而唱＿二仏号＿一。更有＿二何恋＿レ生怖＿一レ死。言訖又念仏一両声。結＿二
外縛印＿一。恬然而化。如＿レ入＿レ禅然。実延宝五年十二月二十
五日也。享＿二世寿＿一 六十有九。僧臘三十又三。其徒奉＿二全躯＿一
窆#1＿二于極楽寺＿一。嗣法門人恵忍然。純空照。真譲性。快円空
等若干人。受＿二 三帰五八戒＿一者。指不＿レ勝＿レ屈。師平常謹＿二於
持守＿一。而篤＿二於進修＿一。且性極仁慈。見＿二生命＿一必贖＿レ之以放。
【右頁下段】
見＿二丐者＿一輒減＿レ己以与。所＿レ著書有＿二修善要法三巻。。観行要
法集三巻＿一。学者伝播。
賛曰。良永俊翁。以＿二恢涵之量。邁遠之識＿一。開＿二法円通＿一。建＿二
一方旗幟＿一。向＿レ風之士。仰＿レ之如＿二景星慶雲忍師＿一。親稟＿二其
学＿一。而紹＿二-続門風＿一。伝唱利人頗有＿二道誉＿一。可＿レ謂善継＿二 人之
志＿一。善述＿二 人之事＿一者也。至＿下於臨＿二末梢頭＿一而能瞭然不＿上レ昧。
則足＿三以徴＿二其平生＿一。且自＿二師遷寂＿一至＿レ今十有余稔。而子孫
益蕃衍。其積徳之効。又不＿レ可＿レ誣也。予録至＿レ此絶筆。客
過＿レ門曰。是編所＿レ載。皆博大秀傑之士。能袒＿レ肩以荷＿二律
法＿一。真僧宝也。而議者鄙＿二-薄其法＿一為＿二声聞偏権之学＿一如何。
予曰。彼非＿レ謗也。是不＿レ識＿二祖師立律＿一也。将謂離＿二声聞
偏学＿一更無＿二所＿レ謂律宗＿一。殊不＿レ知祖師推＿二仏本懐＿一。用＿二法華
涅槃開顕円意＿一決＿二-#2了権乗＿一。同帰＿二実道＿一之謂＿二律宗＿一也。此
宗有＿二 三聚之行＿一。一切諸行無＿レ不＿二統括＿一。与＿二夫声聞偏学＿一。実
霄壌之間也。嗚呼末法中。駕＿二言於大乗＿一甚易。而躬行＿二於
僧行＿一実難。須＿レ知以＿レ小望＿レ大則大小懸殊。大摂＿レ小則
小無＿レ不＿レ大。勝鬘曰。毘尼即大乗学。智論曰。八十誦即
【左頁上段】
尸羅波羅密。即此意也。客曰。律宗円意已聞＿レ命矣。又或
引＿二広陵大師興元上座飲＿レ酒啖＿レ肉等事＿一。曰。出格道人任＿二
意所＿一レ之。説＿二甚麼持犯開遮＿一則何如。予曰。噫此大解脱境
界。殆不＿レ可＿下以＿二凡情＿一測＿上也。苟不＿レ審＿二其実＿一。而徒仮＿二其名＿一。
則如＿下-何野千鳴擬＿レ学＿二獅子吼＿一者＿上乎。子既為＿二出家＿一。必須＿下
持＿二-守清規＿一飭＿レ躬励＿上レ行。毋＿下錯効＿二他放蕩＿一唐喪＿中 一生＿上也。然
而予又有＿二 一説＿一。幷為＿二学律之徒＿一告焉。夫不＿レ達＿二乎理＿一而
滞＿レ事者。吾道之所＿レ不＿レ取也。真持成人不＿三但無＿二毀犯相＿一。
亦無＿二持相可＿一レ得。若妄執＿二此戒＿一。無＿二心在＿一レ道。而軽＿レ世傲＿レ物
則不可也。南山曰。執則障＿レ道。是世善故。違則障＿レ道。不＿レ
免＿二 三塗＿一。可＿レ弗＿レ思哉。隅因＿二所問＿一。譊譊若＿レ此。識者毋＿二以＿レ
我為＿一レ好＿レ弁云。
律苑僧宝伝巻十五
【左頁下段】
律苑僧宝伝跋
律者精＿二於道＿一。身世両忘。焉従＿二-事於翰墨＿一為。雖＿レ然匪＿レ有＿下
識＿二前言往行＿一以伝＿中後世＿上。則学者何自而知＿二前輩之嘉範
古人之大体＿一哉。建初祐律師編＿二師資伝于梁＿一。南山照大
師著＿二高僧伝於唐＿一。蓋皆為＿二此慮＿一也。其一片婆心可＿レ謂深
矣。
本師山老人。移＿二錫于湖東＿一。凡六七白矣。嘗閒中晏坐時。
某在＿レ側。師曰。宗門之中鴻匠鉅師出＿二-生桑華＿一者古今極
衆矣。然而未＿レ有＿二 一家之正伝＿一。予甚悼惜之。某曰。既爾。
師能追＿二梁唐之蹤＿一。揮＿二班馬之管＿一。使＿下今之学者法＿中古人為＿レ
道之精＿上。不＿二亦佳＿一乎。師欣然許＿レ之。於＿レ是博探＿二諸史＿一。以至＿二
断簡残牘＿一。又履＿二-歴南北＿一。訪＿二先徳之遺蹟＿一。随＿二見聞＿一随＿レ筆
記。寒暑四更書既成矣。輒付＿二之印生＿一。鏤＿レ版伝布。昔人
有＿レ云。論＿レ事易。作＿レ事難。作＿レ事易。成＿レ事難。師既作＿レ事。復
能成＿レ事。苟非＿二智眼円明才力高邁＿一曷能臻＿レ是耶。嗚呼南
山既能続＿二僧祐＿一。而師又克続＿二南山＿一。厥功厥績之大。豈易＿レ
現代語訳
【右頁上段】
法輪寺に向かった。寺主は闍梨が秘密の学に深いことを知って、師はこれに従って道教流の奥義を究めた。また黄檗山に至り、隠元琦禅師に禅旨を叩いた。禅師は甚だこれを称道した。たまたま天に大旱魃があり、民が方々で師に雨乞いを請うた。そこで請雨法を修したところ、忽ち雲が騰がって雨が澍ぎ、国土が充分に潤った。寛文十二年（1672）、泉国の神鳳寺を四方僧坊として整備し、子孫に輪流で看守させた。これは高弟快円空公の請いに応じたものである。この時以後、僧侶は日々多くなり、律風はますます展開した。
師は岡本山法起寺に住すること数年、その梵宇仏塔が廃頽していたため、工匠に命じて修治させた。にわかに微疾にかかったが観誦を弛めなかった。やがて病が重くなった時、法起寺の修造工事がまだ完成していなかったため、純空照公に嘱託して、寺事を継続して董し、併せてその席を主らせた。ある日諸弟子を召して別れを告げ、専ら無量寿仏の名を念じた。弟子が進んで問うて言った。「未だ審らかならず、老和尚はいかに安心して念仏されるのですか。」師は言った。「諸仏と我及び衆生類、三つとも皆無性である。この無性の性に住して、仏号を唱える。さらに何の生を恋い死を怖るることがあろうか。」言い終わってまた念仏を一両声し、外縛印を結んで、恬然として化去した。禅に入るが如くであった。実に延宝五年（1677）十二月二十五日である。世寿六十九歳を享け、僧臘三十三年であった。その弟子たちは全躯を奉じて極楽寺に窆した。嗣法門人は恵忍然、純空照、真譲性、快円空等若干人である。三帰五八戒を受けた者は、指を屈するに勝えないほどであった。師は平常持守に謹み、進修に篤く、かつ性格は極めて仁慈であった。生命あるものを見れば必ずこれを贖って放生し、
【右頁下段】
乞食者を見れば必ず己を減じて与えた。著した書に『修善要法』三巻、『観行要法集』三巻がある。学者がこれを伝播している。
賛して言う。良永俊翁は、恢涵の量と邁遠の識をもって、法を円通に開き、一方の旗幟を建てた。風を望む士は、これを景星慶雲の如く仰いだ。忍師は親しくその学を稟け、門風を紹続した。伝唱して人を利することは頗る道誉があった。善く人の志を継ぎ、善く人の事を述べる者と謂うべきである。臨終の際において能く瞭然として昧まないに至っては、足以てその平生を徴すべきである。かつ師が遷寂してから今まで十余年、子孫はますます蕃衍している。その積徳の効果は、また誣うべからざるものである。
予はここまで録して筆を絶つ。客が門を過ぎて言った。「この編に載せられているのは、皆博大秀傑の士で、能く肩を袒いで律法を荷う者である。真の僧宝である。しかし議者はその法を鄙薄し、声聞偏権の学とするのはいかがなものか。」予は言った。「彼らは謗っているのではない。これは祖師が律を立てたことを識らないのである。声聞の偏学を離れて更に律宗と謂われるものは無いと思っているが、殊に知らないのは、祖師が仏の本懐を推し、法華涅槃の開顕円意を用いて権乗を決了し、同じく実道に帰するのを律宗と謂うのである。この宗には三聚の行があり、一切の諸行で統括しないものはない。夫の声聞偏学とは、実に霄壌の間である。嗚呼、末法中において、大乗に言を駕することは甚だ易しいが、僧行を躬行することは実に難しい。知るべきは、小を以て大を望めば則ち大小は懸殊し、大が小を摂すれば則ち小で大でないものはない。『勝鬘経』に曰く『毘尼即大乗学』、『智度論』に曰く『八十誦即
【左頁上段】
尸羅波羅蜜』、即ちこの意である。」客が言った。「律宗の円意は既に命を聞きました。また或いは広陵大師興元上座の飲酒啖肉等の事を引いて、『出格の道人は意の之く所に任せる。甚麼の持犯開遮を説くのか』というのはどうでしょうか。」予は言った。「噫、これは大解脱の境界で、殆ど凡情を以て測るべからざるものである。苟も其の実を審らかにせず、徒らに其の名を仮るならば、野干が千鳴して獅子吼を学ぶに擬える者の如くであろう。子は既に出家となった以上、必ず清規を持守して身を飭い行を励まなければならない。他の放蕩を錯って効い、一生を唐に喪うことなかれ。
然れども予にはまた一説がある。併せて学律の徒のために告げよう。夫れ理に達せずして事に滞る者は、吾が道の取らざる所である。真の持戒の成人は但に毀犯の相が無いのみならず、また持相も得べからざるものである。若し妄りにこの戒に執して、心が道に在ること無く、世を軽んじ物を傲るならば不可である。南山が曰く『執すれば則ち道を障う、是れ世善の故なり。違えば則ち道を障う、三塗を免れず』と。思わざるべけんや。たまたま問われた所によって、譊譊として此の如し。識者は我を弁を好むとするなかれ。」
律苑僧宝伝巻十五
【左頁下段】
律苑僧宝伝跋
律者は道に精しく、身世両つながら忘れる。焉んぞ翰墨に従事することをなさんや。然りと雖も、前言往行を識って以て後世に伝うることあるに匪ければ、則ち学者は何に自りて前輩の嘉範、古人の大体を知らんや。建初の祐律師は梁において師資伝を編み、南山の照大師は唐において高僧伝を著した。蓋し皆此の慮の為なり。其の一片の婆心は深しと謂うべし。
本師山老人は、錫を湖東に移してから、凡そ六七年になる。嘗て閒中晏坐の時、某が側に在った。師が言った。「宗門の中で鴻匠鉅師が桑滄の変を出生した者は古今極めて衆い。然れども未だ一家の正伝あることなし。予は甚だこれを悼惜する。」某が言った。「既にそうであれば、師は能く梁唐の蹤を追い、班馬の管を揮って、今の学者をして古人の道に精なるを法らしめるのは、また佳からずや。」師は欣然としてこれを許した。ここにおいて博く諸史を探り、断簡残牘に至るまで、また南北を履歴して、先徳の遺蹟を訪い、見聞に随って筆記に随った。寒暑四たび更わって書は既に成った。輒ちこれを印生に付し、版を鏤って伝布した。
昔人に云うことがある。「事を論ずるは易し、事を作すは難し。事を作すは易し、事を成すは難し」と。師は既に事を作し、復た能く事を成した。苟も智眼円明才力高邁に非ざれば、曷んぞ能くここに臻らんや。嗚呼、南山は既に能く僧祐を続け、師はまた克く南山を続いた。厥の功厥の績の大なること、豈に易く［以下続く］
英語訳
**Right Page, Upper Section**
[He went] to Hōrin Temple. The temple master, knowing that the ācārya was deeply learned in esoteric studies, had the master follow him to explore the profound teachings of the Dōkyō lineage. He also went to Mount Ōbaku and inquired about Zen teachings from Zen Master Ingen Ki. The Zen master greatly praised him. It happened that there was a great drought, and people everywhere requested the master to pray for rain. He then performed rain-prayer rituals, and suddenly clouds rose and rain poured down, thoroughly moistening the entire land.
In the twelfth year of Kanbun (1672), he established Shinpō Temple in Izumi Province as a monastery for monks from all directions, having his spiritual descendants take turns in maintaining it. This was in response to the request of his senior disciple Kaien Kū. From this time onward, monks increased daily and the vinaya tradition flourished even more.
The master resided at Hōki Temple on Mount Okamoto for several years. Because its temple buildings and Buddha pagoda had fallen into ruin, he ordered craftsmen to repair them. He suddenly contracted a slight illness but did not slacken his meditation and recitation. When his illness became severe, the restoration work at Hōki Temple was not yet complete, so he entrusted Jun Kūshō to continue overseeing the temple affairs and also to head the position.
One day he summoned his disciples to bid farewell and concentrated exclusively on reciting the name of Amitāyus Buddha. A disciple came forward and asked: "We do not yet understand clearly—how does the venerable master practice nembutsu with a peaceful mind?" The master said: "All Buddhas, myself, and all sentient beings—all three are without inherent nature. Dwelling in this nature of no-nature while chanting the Buddha's name—what attachment to life or fear of death could there be?" After finishing these words, he chanted nembutsu once or twice more, formed the external binding mudrā, and peacefully passed away, as if entering meditation. This was actually the twenty-fifth day of the twelfth month of the fifth year of Enpō (1677). He lived sixty-nine years with thirty-three years as a monk. His disciples reverently interred his complete body at Gokuraku Temple.
His dharma-heir disciples included E-ninnzen, Jun Kūshō, Shin Jōshō, Kaien Kū, and several others. Those who received the Three Refuges, Five Precepts, and Eight Precepts were too numerous to count on one's fingers. The master was ordinarily scrupulous in maintaining precepts and earnest in cultivation. His nature was extremely compassionate—when he saw living creatures he would invariably ransom them for release,
**Right Page, Lower Section**
and when he saw beggars he would always reduce his own portion to give to them. His written works include "Essential Methods for Cultivating Goodness" in three volumes and "Collection of Essential Methods for Contemplative Practice" in three volumes, which scholars continue to transmit.
In praise I say: The venerable Ryō'ei Shun, with his magnanimous capacity and far-reaching wisdom, opened the Dharma in perfect penetration and established the banner for one region. Scholars who looked to him with admiration regarded him like auspicious stars and felicitous clouds. Master Nin personally received his teaching and continued the school's tradition. His propagation of the teaching to benefit people earned considerable reputation in the Way. He can be called one who well continued another's aspirations and well carried on another's work. That at the moment of death he could be so clear and undeluded is sufficient evidence of his entire life. Moreover, from the master's passing until now, over ten years, his spiritual descendants have increasingly flourished—the effects of his accumulated virtue cannot be denied.
I record to this point and put down my brush. A visitor passing by the gate said: "Those recorded in this compilation are all scholars of broad learning and outstanding ability, capable of shouldering the burden of the vinaya dharma. They are true jewels of the Sangha. But why do critics disparage their teaching as the learning of śrāvaka partiality and provisional teachings?"
I replied: "They are not slandering—they simply do not understand why the patriarch established the vinaya. They suppose that apart from śrāvaka partial learning there is nothing else called the Vinaya School. They do not know that the patriarch, inferring the Buddha's original intent, used the perfect meaning revealed in the Lotus and Nirvana sutras to resolve the provisional vehicle and return equally to the true Way—this is what is called the Vinaya School. This school has the practice of the Three Groups of Precepts, encompassing all practices without exception. Compared to śrāvaka partial learning, it is truly the difference between heaven and earth.
"Alas, in the final age it is very easy to speak grandly about the Mahāyāna, but actually difficult to personally practice monastic conduct. One should know that viewing the great from the small makes great and small vastly different, but when the great encompasses the small, there is nothing small that is not great. The Śrīmālā Sūtra says 'Vinaya is Mahāyāna learning,' and the Treatise on Great Wisdom says 'The Eighty Recitations are
**Left Page, Upper Section**
the Śīla Pāramitā'—this is precisely this meaning."
The guest said: "I have already heard your teaching on the perfect meaning of the Vinaya School. But some cite the cases of Kōryō Daishi and Senior Monk Kōgen drinking wine and eating meat, saying 'Exceptional spiritual persons act according to their will—what need to speak of maintaining or violating precepts, permissions or prohibitions?'"
I replied: "Alas, this is the realm of great liberation, which can hardly be fathomed by ordinary sentiment. If one does not examine the reality but merely borrows the name, how would it be different from a wild fox's thousand cries trying to imitate the lion's roar? Since you have already become a monk, you must maintain pure regulations, cultivate yourself and encourage practice. Do not mistakenly emulate others' licentiousness and wastefully lose this lifetime.
"However, I have another teaching to announce together for students of vinaya. Those who do not penetrate principle and become stuck in phenomena are what our Way does not accept. Those who truly maintain precepts not only have no appearance of violation, but also no appearance of maintaining that can be grasped. If you wrongly cling to these precepts without having your mind in the Way, looking down on the world and being arrogant toward things, this is impermissible. Nanshan said: 'Clinging obstructs the Way because it is worldly goodness; violating obstructs the Way and does not escape the three evil paths.' Should this not be contemplated?
"Happening to be asked about this, I have been verbose in this way. May the wise not consider me one who loves to argue."
**Ritsu'en Sōhōden Volume Fifteen**
**Left Page, Lower Section**
**Postface to the Ritsu'en Sōhōden**
Those who practice vinaya are refined in the Way, forgetting both body and world. Why would they engage in literary work? However, without someone to record the words and deeds of predecessors to transmit to later generations, how would students know the excellent standards of former worthies and the great bearing of ancient masters?
During the Jianchū period, Vinaya Master You compiled the Teacher-Disciple Transmission during the Liang dynasty. During the Tang, Great Master Zhao of Nanshan composed biographies of eminent monks. All of this was for this consideration. Their compassionate hearts can be called profound.
When our root teacher, the Mountain Elder, moved his staff to the eastern lake region, it had been about six or seven years. Once during leisure time while sitting quietly, I was at his side. The master said: "In our school, great craftsmen and giant teachers who have experienced the vicissitudes of life are extremely numerous throughout past and present. However, there has never been an orthodox transmission of one family lineage. I deeply regret this."
I said: "If that is so, could not the master follow the footsteps of the Liang and Tang [dynasties] and wield the brush of Ban [Gu] and [Sima] Qian, causing today's students to emulate the ancients' refinement in the Way?"
The master gladly agreed. He then extensively searched various histories, including fragmentary manuscripts and残 documents, and also traveled throughout north and south, visiting the historical sites of former worthies. He recorded whatever he saw and heard. After four seasons of cold and heat, the book was completed. He immediately had it printed and distributed through engraved blocks.
An ancient saying goes: "Discussing matters is easy; undertaking them is difficult. Undertaking them is easy; completing them is difficult." The master both undertook and was able to complete this work. Without perfect wisdom-vision and outstanding talent and ability, how could he have reached this point?
Alas! Nanshan was able to continue [the work of] Seng You, and our master in turn successfully continued Nanshan. The greatness of his achievement and accomplishments—how could it easily... [continues]