翻刻
【右頁上段】
量哉。某忝侍＿二衣鉢＿一。幾及＿二 十載＿一。飽受＿二法乳之恩＿一。今冬値＿二
此盛事＿一。喜不＿二自勝＿一。乃不＿レ揣＿二匪才＿一。述＿二其始末＿一如＿レ此
嗣法弟子湛堂淑合十拝書
【右頁下段】
律苑僧宝伝跋
吾法之中。諸師輩出。代有＿二嘉言懿行＿一。載在＿二碑文実録或
遺編中＿一。而散＿二庶方＿一無＿レ由＿二徧覧周知＿一。是以潜賢幽徳不＿レ能＿レ
昭＿二-照於世＿一。誠可＿レ惜也。原夫律師乃釈門之天子也。匪＿レ有＿二
歴代之紀述＿一。則何以師＿二模于後世＿一者哉。
湖東安養山和上。蚤脱＿二-白禅苑＿一。後入事＿二忍老人于東陽＿一。
受＿二其戒印＿一 二＿二-十星＿三-霜於玆＿一。道徳之行。実一世之雄也。邇
年禅餘奮＿二志于扶宗＿一。嘗博探＿二古今僧史＿一。曳履＿二-歴南北＿一。有＿レ
所＿二聞見＿一。輒随＿レ筆而録＿レ之。集成＿二鉅帙＿一。間為＿二之賛＿一。以寿＿二
文梓＿一。匪＿三惟発＿二-揮古徳潜光＿一。抑欲＿下普諭＿二同志者＿一履＿二-践於
先蹤＿一。則代有＿中僧宝＿上。厥績大厥志高。吁可＿レ尚矣。於是天
徳仏国諸大老各有＿二弁言＿一。余幸獲＿二捧覧＿一忻羨弗＿レ已。一日
和上之門人訪＿二余于蓮社＿一索＿二題跋＿一。余惟与＿二和上＿一夙契。頗
称＿二莫逆＿一。且喜斯編流行。真律苑之栄幸。法門之光輝。故
弗＿二固辞＿一。輒援＿レ筆勉書以畀之
時
【左頁上段】
龍輯己巳仏涅槃前三日
通西空頭陀和南跋於草山真宗圜寂堂
安養諸弟子敬刻
律苑僧宝伝十五巻流通伏願仗此善動人
人登毘尼之門個個入菩提之室
時
元禄歳次己巳仏転法輪日謹識
雒東元春岡寂楼敬書
京極書林梅村弥白梓
現代語訳
【右頁上段】
その量はどれほどであろうか。某は恐縮ながら衣鉢に侍すること十年近くになり、法乳の恩を十分に受けてきた。今冬このような盛事に遭遇し、喜びを自制できない。そこで匪才を省みず、その始末を次のように述べる。
嗣法弟子湛堂淑合十拝書
【右頁下段】
律苑僧宝伝跋
我が法の中で、諸師が輩出し、代々に嘉言懿行があった。それらは碑文・実録あるいは遺編中に載せられているが、各地に散在して遍く覧て周知することができない。このため潜賢幽徳が世に昭らかに照らすことができない。誠に惜しむべきことである。そもそも律師は釈門の天子である。歴代の紀述がなければ、どうして後世の模範となることができようか。
湖東安養山和上は、早く禅苑を脱白し、後に東陽で忍老人に仕え、その戒印を受けてから二十星霜が経つ。道徳の行いは、実に一世の雄である。近年、禅の余暇に宗を扶助する志を奮い起こし、かつて博く古今の僧史を探り、履を曳いて南北を歴訪し、見聞するところあれば、すぐに筆に随って録した。鉅帙を集成し、時にこれに賛を為して、文梓に寿した。ただ古徳の潜光を発揮するのみならず、同志の者たちに先蹤を履践させたいと願い、そうすれば代々に僧宝があることになる。その績は大きくその志は高い。ああ、尚ぶべきである。ここにおいて天徳仏国の諸大老がそれぞれ弁言を寄せた。余は幸いに捧覧を獲て、忻羨やまない。ある日、和上の門人が蓮社の余を訪ね、題跋を求めた。余は思うに、和上とは夙に契りを結び、頗る莫逆と称している。かつこの編の流行を喜ぶ。真に律苑の栄幸、法門の光輝である。故に固辞せず、すぐに筆を援って勉めて書いてこれを与える。
時に
【左頁上段】
龍輯己巳仏涅槃前三日
通西空頭陀和南跋於草山真宗圜寂堂
安養の諸弟子敬んで刻す
律苑僧宝伝十五巻流通 伏して願わくはこの善動により人々が毘尼の門に登り、個々が菩提の室に入らんことを
時
元禄歳次己巳仏転法輪日謹んで識す
雒東元春岡寂楼敬書
京極書林梅村弥白梓
英語訳
**Right Page, Upper Section**
How great could that measure be? I have humbly attended to the robe and bowl for nearly ten years and have fully received the grace of the dharma milk. This winter, encountering such a magnificent event, I cannot control my joy. Therefore, not considering my lack of talent, I record the beginning and end as follows:
Dharma-heir disciple Tantō Shukugō, written with ten prostrations
**Right Page, Lower Section**
**Postface to the Ritsu'en Sōhōden**
In our dharma tradition, various masters have emerged in succession, and each generation has had excellent words and virtuous conduct. These are recorded in inscriptions, actual records, or surviving writings, but they are scattered throughout various regions and cannot be comprehensively viewed and fully known. For this reason, hidden worthies and obscure virtue cannot be clearly illuminated in the world. This is truly regrettable. Originally, vinaya masters are the emperors of the Buddhist gate. Without historical records of successive generations, how could they serve as models for later generations?
The abbot of Anyō-san in the eastern lake region early left the white robes in the Zen monastery, later served under Old Man Nin in Tōyō, and received his precept-seal. Twenty years have passed since then. His conduct in the Way and virtue makes him truly a hero of this generation. In recent years, in his leisure from Zen practice, he has aroused his aspiration to support the school. He extensively explored ancient and contemporary monastic histories, traveled north and south, and whenever he had something to see or hear, he immediately recorded it with his brush. He compiled a massive work, occasionally writing prefaces for it, and had it printed. This was not only to bring forth the hidden light of ancient worthies, but also to desire that fellow practitioners follow in the footsteps of their predecessors, so that each generation would have jewels of the Sangha. His achievements are great and his aspirations high. Ah, how admirable!
Thereupon, the great elders of Tentoku and Bukkoku each offered their eloquent words. I was fortunate to receive and read them, and my admiration and envy know no bounds. One day, a disciple of the abbot visited me at the Lotus Society and requested a postface. I consider that the abbot and I have long been bound by friendship and are quite close companions. Moreover, I rejoice in the circulation of this compilation. It is truly the glory and fortune of the vinaya garden and the brilliance of the dharma gate. Therefore, I do not firmly decline but immediately take up my brush and earnestly write to give to him.
At the time
**Left Page, Upper Section**
The year of the Dragon, ji-shi, three days before the Buddha's nirvana
Tsūsai Kū, the ascetic, respectfully writes this postface with reverence at the Perfect Nirvana Hall of the True School at Mount Kusayama
The disciples of Anyō reverently carve this:
The circulation of the Ritsu'en Sōhōden in fifteen volumes. We humbly pray that through this good action, people may ascend to the gate of vinaya and each enter the chamber of bodhi.
At the time
The year Genroku, ji-shi, on the day the Buddha turned the Dharma Wheel, respectfully recorded
Respectfully written by Genshun Kōjakurō of Eastern Luoyang
Printed by Umemura Yahaku, book publisher of Kyōgoku