翻刻
【一八頁】
【上段】
寺＿一。興＿二大和尚戒律＿一。古迹講終南山三大律部首尾一遍。
餘諸小部大小戒律隨＿レ宜開講。受戒聽律。四方來集。後
法性寺禪定大閤法諱行惠。法印權大僧都良遍。《割書：房號＿二｜信願＿一。》權
律師定兼。《割書：改名＿二眞空【一点脱】｜房號＿二廻心＿一。》阿闍梨靜慶。沙門大乘心。《割書：道號｜禪意。》入
阿。寂惠。慶運。聖守。禪惠。《割書：是重｜受戒》圓照。證玄。慈濟等。如＿レ
此諸德。佛法良匠。三學二藏。顯密相性。化制内外。敎
觀兩門。隨＿レ應究達。任＿レ宜弘持。寔是釋門之鸞鳳。佛 宗（家イ）之
龍象。各化＿二 一方＿一。軌＿二-模千世＿一。竝從＿二覺盛和上＿一。受＿二-學三聚
菩薩大戒＿一。厥中證玄大德繼＿二和上跡＿一。住＿二-持招提寺＿一。證玄
之後。門人眞性住＿二-持本寺＿一。證玄門人學侶甚多。建＿二立寺
院＿一。弘＿二-持敎宗＿一。玄公秉衒超＿二-拔群倫＿一。住＿二-持寺院＿一 四十四
年。顯密弘＿二通。【二点衍ヵ】講敷不＿レ絕。正應五年壬辰八月十四日卒。
春秋七十三。眞性住持經＿二 十三年＿一。講通不＿レ絕。授戒繁多。
嘉元二年甲辰三月一日卒。報齡六十九。厥次尋算大德
住＿二寺院＿一。授戒 法（傳イ）法。人皆崇重。嘉元丙午二月十五日卒。
報壽七十九。證玄門人有＿二圓證大德＿一硏＿二-究律藏＿一。兼通＿二台
宗＿一。住＿二-持本寺＿一。講通不＿レ絕。有＿二導御大德＿一。是證玄親度門
【下段】
人。德望化導溢＿二于遐邇＿一。住＿二-持華洛法金剛院＿一。眞性終焉
令＿レ住＿二招提＿一。而 講（讓イ）＿二算公＿一。自還＿二華洛＿一。圓照和上興＿二-隆戒壇＿一。
弘＿二-通律法＿一。講敷不＿レ絕。門輩有＿レ數。俱提＿二敎宗＿一。禪惠和上
是絕倫之律匠。建＿二-立一方＿一。出＿二英才之諸徒＿一。慶運大德乃
堅操之法匠。開＿二-興聖跡＿一。輝＿二受戒之德光＿一。眞空上人紹＿二-隆
觀音院＿一。《割書：木｜幡》弘＿二-持顯密敎宗＿一。聖守上人興＿二眞言院＿一。持＿二-護
弘＿二-通顯密法敎＿一。【注】密嚴大德究＿二-暢台宗＿一。硏＿二-精祕敎＿一。興＿二-隆
下野藥師寺＿一。竝是覺盛上人親度戒之門人也。覺盛和上
早從＿二物故＿一。建長元年己酉五月十九日卒。春秋五十七。
自誓受戒之後十四年住世焉。西大寺叡尊和上。門輩極
多。謂忍性上人。賢忍。善尊。幸圓。寂尊。信空。惣持。性
瑜。玄基等也。竝是法門之梁棟。佛道之綱領。大小三藏。
顯密二宗。化制兩敎。相性内外。隨宜通達。究＿二-暢幽旨＿一。
各化＿二 一方＿一。綱＿二-維法律＿一。寔是弘通之大將。利濟之上首者
也。忍性上人遊＿二-住東國＿一。大弘＿二律法＿一。多生＿二門輩＿一。甚耀＿二敎
光＿一。性公門下多＿二弘法者＿一。充＿二-溢東國＿一。各建＿二法宗＿一。叡尊和
上。德覆＿二寰宇＿一。威動＿二冥顯＿一。値＿二 九代之聖世＿一。爲＿二 五帝之國
【一九頁】
【上段】
師＿一。戒律普敷。充＿二-溢日下＿一。密藏廣開通＿二-亙方維＿一。硏＿二-究三
藏＿一。精窺＿二大小＿一。智人多出。寺滿＿二諸 同（國イ）＿一。正應三年庚寅八
月二十五日卒。春秋九十。諡號興正菩薩。尊公之後。信
空大德往＿二-持寺院＿一。授戒講律。紹＿二-隆德望＿一。師資芳郁。歷＿レ
年繁昌。智人多生。助＿二-揚法化＿一。惣持上人者。興正菩薩
之連類。學解優長。獨＿二-歩律路＿一。幸尊大德。律海深廣。講
敷連日。多生＿二智德＿一。住＿二-持海龍王寺＿一。播＿二名遠近＿一。眞圓大
德。學解出 華（萃カ）。義辯縦横。住＿二-持般若寺＿一。飛＿二譽遐方＿一。智德
群出。俱榮＿二律園＿一。竝是叡尊和上親度之門人也。律宗中
興。普天彌滿。啻是覺盛叡尊兩德善巧大願之力者也。人
王八十二代後鳥羽天皇御宇建久年中有＿二 一沙門＿一。諱俊芿
鎭 西（肥後）人也。志在＿二學業＿一。專思＿二戒律＿一。乃來＿二南都＿一。尋＿二-求律法＿一。
時有＿二大德＿一。道號蓮迎。隨＿二彼大德＿一諮＿二-學戒律＿一。不＿レ得＿二事止＿一。
遠期＿二異域＿一。土御門天皇御宇正治元年己未。齡三十四。
越＿レ海入宋。當＿二大宋第十三主寧宗皇帝慶元五年＿一。先値＿二
北峰宗印法師＿一。習＿二-學天台宗＿一。後隨＿二如庵了宏律師＿一。受＿二-學
南山律宗【一点脱ヵ】。硏究精詳。二宗無＿レ遺。在唐學法一十三年。順德
【下段】
天皇御宇建曆元年辛未歸朝。遂於＿二北洛東山＿一建＿二泉涌
律寺＿一。大弘＿二戒律＿一。講＿二-敷台宗＿一。日本弘＿レ律一十七年。講授不＿レ
絕。敷演甚昌。北洛弘律中興之事。乃不可棄法師是其
始祖也。嘉祿三威丁亥《割書：安貞｜改元》三月八日遷化。春◦（イ秋）六十有二。
法師德振＿二兩國＿一。／◦（威イ）播＿二萬代＿一。泉涌律場。戒律大行。講敷不＿レ
絕。于＿レ今甚昌。法師弟子定舜闍梨。大講＿二戒律＿一。廣被＿二時
賓＿一。後之諸德。智鏡。道玄。淨因等輩。舜公之門人也。嘉
禎三年丁酉之春。定舜闍梨來＿二于南都海龍王寺＿一。講＿二小
部律文等＿一。諸人服膺。來集聽學。叡尊。禪惠。源俊等。皆
聽＿二開講＿一。泉涌住持定舜之後。智鏡大德住＿レ之弘＿レ律。鏡公
越＿レ海入＿レ宋聽＿レ律飡＿レ風。忍空大德初飡＿二鏡公之風＿一。後移＿二
戒壇＿一。入＿二照公之室＿一。受＿二具足戒＿一。聽＿二-學戒律＿一。通◦（別イ）三門。皆竝
傳承。復隨＿二叡尊上人＿一重受＿二具戒＿一。智 鎧（鏡イ）之後。思允大德住＿二-
持寺院＿一。講＿レ律弘＿レ敎。允乃開山不可棄法師親承門人。後
隨＿二定舜＿一習＿二-學律部＿一。淨因大德稟＿二法定舜＿一。兼諮＿二智鏡＿一。住＿二-
持戒光律寺＿一。大弘＿二像敎＿一。律法流＿二-化東國＿一。軌＿二-模遐代＿一。眞
照大德。元隨＿二圓照上人＿一受戒聽＿レ律。兼隨＿二淨因大德＿一聽＿二
【注 二点重複。何れかが三点ヵ】
【最終頁を「雲雨鈔一巻」１コマ目右頁から転記】
【二〇頁】
【上段】
律大部＿一。忍空同聽＿二淨因講律＿一。眞照入＿レ宋。値＿二妙蓮行居＿一
學＿レ律決＿レ疑。歸朝之後。弘＿二律戒壇＿一。後移＿二泉涌＿一。隨＿二-從思允＿一。
學律決＿レ滯。有＿二源俊大德者＿一。本惱＿二南都＿一。後稟＿二定舜＿一。硏尋
精練。通＿二-達戒宗＿一。建＿二-立一方＿一。大弘＿二道法＿一。思允之後。願行
大德住＿二-持泉涌＿一。厥後委＿二-付寺院于覺阿大德＿一。覺阿隨＿二智
鏡。淨因兩德＿一。硏＿二-究律藏＿一。顯密兼弘。甚播＿二芳德＿一。乃付＿二寺院
于門人知元大德＿一。元公司＿レ寺弘＿レ宗講＿レ律。然則法中興。南
北二京。五畿七道。隨＿レ緣弘通。任＿レ宜流演。橫遍如＿レ此。竪
窮可＿レ得。佛法久住之德。此律寔新。國家太平之祥。斯宗
甚大。護法不＿レ窮。濟生無＿レ盡。戒律之功。其事照彰。尸羅
之力。巨益炳著。律宗弘傳。要略如＿レ是。
享保三年十月十六日校點了
現代語訳
【一八頁】
【上段】
寺に興隆し、大和尚の戒律を興した。古跡講義を終えて南山三大律部を首尾一遍講じた。その他の諸々の小部大小戒律は、宜しきに随って開講した。受戒・聴律のため、四方から来集した。後の法性寺禅定大閤法諱行恵、法印権大僧都良遍（房号は信願）、権律師定兼（改名して真空、房号は廻心）、阿闍梨静慶、沙門大乗心（道号は禅意）、入阿、寂恵、慶運、聖守、禅恵（これは重受戒）、円照、証玄、慈済等、このような諸徳は仏法の良匠で、三学二蔵、顕密相性、化制内外、教観両門を、応に随って究達し、宜しきに任せて弘持した。実にこれは釈門の鸞鳳、仏宗の龍象である。各々一方を化導し、千世を軌模とした。並んで覚盛和上から三聚菩薩大戒を受学した。その中で証玄大徳は和上の跡を継ぎ、招提寺を住持した。証玄の後、門人真性が本寺を住持した。証玄の門人学侶は甚だ多く、寺院を建立し、教宗を弘持した。玄公の秉衒は群倫を超抜し、寺院を住持すること四十四年、顕密を弘通し、講敷が絶えることがなかった。正応五年壬辰八月十四日に卒した。春秋七十三。真性の住持は十三年を経て、講通が絶えず、授戒は繁多であった。嘉元二年甲辰三月一日に卒した。報齢六十九。その次に尋算大徳が寺院に住し、授戒伝法し、人皆崇重した。嘉元丙午二月十五日に卒した。報寿七十九。証玄の門人に円証大徳があり、律蔵を研究し、兼ねて台宗に通じ、本寺を住持し、講通が絶えることがなかった。導御大徳があり、これは証玄の親度門
【下段】
人である。徳望化導は遐邇に溢れ、華洛法金剛院を住持した。真性の終焉に招提に住せしめ、而して算公に譲り、自ら華洛に還った。円照和上は戒壇を興隆し、律法を弘通し、講敷が絶えることがなく、門輩は数があり、倶に教宗を提した。禅恵和上はこれ絶倫の律匠で、一方を建立し、英才の諸徒を出した。慶運大徳は乃ち堅操の法匠で、聖跡を開興し、受戒の徳光を輝かした。真空上人は観音院（木幡）を紹隆し、顕密教宗を弘持した。聖守上人は真言院を興し、顕密法教を持護弘通した。密厳大徳は台宗を究暢し、秘教を研精し、下野薬師寺を興隆した。並んでこれは覚盛上人の親度戒の門人である。覚盛和上は早くから物故し、建長元年己酉五月十九日に卒した。春秋五十七。自誓受戒の後十四年住世した。西大寺叡尊和上の門輩は極めて多く、謂ゆる忍性上人、賢忍、善尊、幸円、寂尊、信空、惣持、性瑜、玄基等である。並んでこれは法門の梁棟、仏道の綱領で、大小三蔵、顕密二宗、化制両教、相性内外を、宜しきに随って通達し、幽旨を究暢し、各々一方を化導し、法律を綱維した。実にこれは弘通の大将、利済の上首である。忍性上人は東国に遊住し、大いに律法を弘め、多くの門輩を生じ、甚だ教光を耀かした。性公の門下には弘法者が多く、東国に充溢し、各々法宗を建てた。叡尊和上は徳が寰宇を覆い、威が冥顕を動かし、九代の聖世に値い、五帝の国
【一九頁】
【上段】
師となった。戒律は普く敷き、日下に充溢し、密蔵は広く開いて方維に通亙し、三蔵を研究し、大小を精窺し、智人多く出で、寺は諸国に満ちた。正応三年庚寅八月二十五日に卒した。春秋九十。諡号は興正菩薩。尊公の後、信空大徳が寺院を往持し、授戒講律し、徳望を紹隆し、師資芳郁で、年を歴て繁昌し、智人多く生じ、法化を助揚した。惣持上人は興正菩薩の連類で、学解優長で、独り律路を歩んだ。幸尊大徳は律海深広で、講敷連日で、多くの智徳を生じ、海龍王寺を住持し、名を遠近に播いた。真円大徳は学解出萃で、義弁縦横で、般若寺を住持し、譽を遐方に飛ばした。智徳群出し、俱に律園を栄えしめた。並んでこれは叡尊和上の親度の門人である。律宗中興は普天に弥満し、啻にこれ覚盛・叡尊両徳の善巧大願の力である。人王八十二代後鳥羽天皇の御宇建久年中に一沙門があり、諱を俊芿といい、鎮西（肥後）の人である。志は学業にあり、専ら戒律を思い、乃ち南都に来て律法を尋求した。時に大徳があり、道号を蓮迎といい、その大徳に随って戒律を諮学し、事止むことを得ず、遠く異域を期した。土御門天皇の御宇正治元年己未、齢三十四で海を越えて宋に入った。当時大宋第十三主寧宗皇帝慶元五年に当たり、先ず北峰宗印法師に値い、天台宗を習学し、後に如庵了宏律師に随って南山律宗を受学し、研究精詳で二宗に遺すところなかった。唐に在って学法すること十三年、順徳
【下段】
天皇の御宇建暦元年辛未に帰朝した。遂に北洛東山に泉涌律寺を建て、大いに戒律を弘め、台宗を講敷した。日本で律を弘めること十七年、講授が絶えることなく、敷演甚だ昌盛であった。北洛弘律中興の事は、乃ち不可棄法師がその始祖である。嘉禄三年丁亥（安貞改元）三月八日に遷化した。春秋六十有二。法師の徳は両国に振い、威は万代に播いた。泉涌律場では戒律が大いに行われ、講敷が絶えることなく、今に至るまで甚だ昌盛である。法師の弟子定舜阿闍梨は大いに戒律を講じ、広く時賓に被らした。後の諸徳、智鏡、道玄、浄因等輩は舜公の門人である。嘉禎三年丁酉の春、定舜阿闍梨は南都海龍王寺に来て小部律文等を講じ、諸人服膺して来集聴学した。叡尊、禅恵、源俊等は皆開講を聴いた。泉涌住持定舜の後、智鏡大徳がこれに住して律を弘めた。鏡公は海を越えて宋に入り律を聴いて風を飡した。忍空大徳は初め鏡公の風を飡し、後に戒壇に移り、照公の室に入り、具足戒を受け、戒律を聴学し、通別三門皆並んで伝承した。復た叡尊上人に随って重ねて具戒を受けた。智鏡の後、思允大徳が寺院を住持し、律を講じ教を弘めた。允は乃ち開山不可棄法師の親承門人で、後に定舜に随って律部を習学した。浄因大徳は定舜に法を稟け、兼ねて智鏡に諮い、戒光律寺を住持し、大いに像教を弘め、律法は東国に流化し、遐代を軌模とした。真照大徳は元々円照上人に随って受戒聴律し、兼ねて浄因大徳に随って
【二〇頁】
【上段】
律大部を聴いた。忍空は同じく浄因の講律を聴いた。真照は宋に入り、妙蓮行居に値って律を学び疑を決した。帰朝の後、律戒壇を弘め、後に泉涌に移り、思允に随従して律を学び滞りを決した。源俊大徳という者があり、本は南都に惱み、後に定舜に稟け、研尋精練し、戒宗に通達し、一方を建立し、大いに道法を弘めた。思允の後、願行大徳が泉涌を住持し、その後寺院を覚阿大徳に委付した。覚阿は智鏡、浄因両徳に随って律蔵を研究し、顕密兼弘し、甚だ芳徳を播いた。乃ち寺院を門人知元大徳に付した。元公は寺を司り宗を弘め律を講じた。然れば法中興において、南北二京、五畿七道、縁に随って弘通し、宜しきに任せて流演し、横遍このごとく、竪窮得べし。仏法久住の徳、この律実に新たなり。国家太平の祥、この宗甚だ大なり。護法窮まらず、済生尽きることなし。戒律の功、その事照彰たり。尸羅の力、巨益炳著たり。律宗弘伝、要略かくのごとし。
享保三年十月十六日校点了
英語訳
【Page Eighteen】
【Upper Section】
temple and promoted the precepts and vinaya of the Great Master. After completing lectures on ancient commentaries, he lectured through the three great vinaya collections of Nanshan from beginning to end. Other various minor collections and Mahayana and Hinayana precepts and vinaya were lectured on as appropriate. People gathered from all directions to receive ordination and listen to vinaya teachings. Later came Gyōe (dharma name) of Hōshōji Temple's Zen Chancellor Grand Minister, Dharma Seal Provisional Great Monk Administrator Ryōben (room name: Shingan), Provisional Vinaya Master Jōken (renamed Shinkū, room name: Eshin), Acharya Jōkei, Monk Daijōshin (dharma name: Zen'i), Nyūa, Jakue, Keiun, Shōju, Zen'e (this was re-ordination), Enshō, Shōgen, Jisai, and others. Such virtuous masters were excellent craftsmen of the Buddha-dharma, accomplished in the three studies and two collections, exoteric and esoteric nature and characteristics, transformative and regulatory teachings both internal and external, and the two gates of doctrine and contemplation, achieving mastery according to their capacities and maintaining propagation as appropriate. They were truly phoenixes of the Buddhist gate and dragon-elephants of the Buddhist tradition. Each transformed one region and served as models for a thousand generations. All received and studied the three collections of bodhisattva great precepts from Master Kakujō. Among them, Great Virtue Shōgen succeeded the master's position and became abbot of Tōshōdaiji Temple. After Shōgen, his disciple Shinshō became abbot of the main temple. Shōgen's disciple-students were extremely numerous, establishing temples and maintaining the teaching school. Master Gen's conduct and virtue surpassed all peers, and he served as temple abbot for forty-four years, propagating both exoteric and esoteric teachings with unceasing lectures and expositions. He died on the fourteenth day of the eighth month in the fifth year of Shōō, year Mizunoe-tatsu. He was seventy-three years old. Shinshō's abbotship lasted thirteen years with unceasing lectures and abundant ordinations. He died on the first day of the third month in the second year of Kagen, year Kinoe-tatsu, at the age of sixty-nine. Next, Great Virtue Jinsan resided at the temple, conferring ordinations and transmitting the dharma, revered by all. He died on the fifteenth day of the second month in Kagen year Hinoe-uma, at the age of seventy-nine. Among Shōgen's disciples was Great Virtue Enshō who researched the vinaya collection, was also versed in the Tendai school, served as abbot of the main temple with unceasing lectures. There was Great Virtue Dōgyo, a personally ordained disciple of Shōgen,
【Lower Section】
whose virtuous reputation and transformative guidance overflowed far and near, who served as abbot of Kongōin Temple in the capital. At Shinshō's end, he was made to reside at Tōshōdaiji but yielded to Master San and returned to the capital himself. Master Enshō promoted the ordination platform, propagated vinaya dharma with unceasing lectures and expositions, had numerous disciples, and all upheld the teaching school. Master Zen'e was a peerless vinaya master who established influence in one region and produced brilliant disciples. Great Virtue Keiun was a dharma master of firm principles who opened and promoted sacred sites and illuminated the virtuous light of ordination. Master Shinkū succeeded and promoted Kannon-in (Kohata), maintaining both exoteric and esoteric teaching schools. Master Shōju promoted Shingon-in, protecting and propagating both exoteric and esoteric dharma teachings. Great Virtue Mitsugen mastered the Tendai school, intensively studied esoteric teachings, and promoted Yakushiji Temple in Shimotsuke. All were personally ordained disciples of Master Kakujō. Master Kakujō passed away early, dying on the nineteenth day of the fifth month in the first year of Kenchō, year Tsuchinoto-tori, at the age of fifty-seven. He lived in this world for fourteen years after self-vowed ordination. Master Eizon of Saidaiji Temple had extremely many disciples, namely Master Ninshō, Ken'nin, Zenzon, Kōen, Jakuson, Shinkū, Sōji, Shōyu, Genki, and others. All were pillars of the dharma gate and fundamental principles of the Buddha Way, accomplished in the great and small three collections, exoteric and esoteric two schools, transformative and regulatory two teachings, nature and characteristics both internal and external, mastering according to circumstances and thoroughly understanding profound principles. Each transformed one region and maintained the dharma and vinaya. They were truly great generals of propagation and leaders in benefit and salvation. Master Ninshō traveled and resided in the eastern provinces, greatly propagating vinaya dharma, producing many disciples, and brilliantly illuminating the teaching light. Under Master Shō there were many dharma propagators filling the eastern provinces, each establishing dharma schools. Master Eizon's virtue covered the universe and his authority moved both hidden and manifest realms. He served nine generations of sacred reigns as national
【Page Nineteen】
【Upper Section】
teacher for five emperors. Precepts and vinaya were universally spread, filling the realm, the esoteric treasury was widely opened extending throughout all directions, researching the three collections, intensively examining both great and small teachings, many wise people emerged, and temples filled all provinces. He died on the twenty-fifth day of the eighth month in the third year of Shōō, year Kanoe-tora, at the age of ninety. His posthumous title was Kōshō Bodhisattva. After Master Eizon, Great Virtue Shinkū maintained the temple, conferring ordinations and lecturing on vinaya, succeeding to and promoting virtuous reputation. The teacher-student relationship was fragrant and flourishing, prospering year after year with many wise people emerging to assist and promote dharma transformation. Master Sōji was a peer of Kōshō Bodhisattva, with superior learning and understanding, walking the vinaya path alone. Great Virtue Kōson had deep and broad vinaya learning with daily lectures and expositions, producing many wise and virtuous disciples, serving as abbot of Kairyūōji Temple, and spreading his name far and wide. Great Virtue Shin'en had outstanding learning and understanding with brilliant doctrinal eloquence, served as abbot of Hannyaji Temple, and his reputation flew to distant regions. Wise and virtuous masters emerged in groups, all bringing glory to the vinaya garden. All were personally ordained disciples of Master Eizon. The Vinaya School revival filled the entire realm. This was purely through the power of the skillful great vows of the two worthies Kakujō and Eizon. During the Kenkyū era in the reign of the 82nd Human Sovereign, Emperor Go-Toba, there was a monk named Shunpō from Chikuzen (Higo). His aspiration was in learning, focusing especially on precepts and vinaya. He came to the southern capital seeking vinaya dharma. At that time there was a Great Virtue with the dharma name Ren'kō. Following that Great Virtue, he consulted and studied precepts and vinaya, could not cease his efforts, and looked far toward foreign lands. In the first year of Shōji, year Tsuchinoto-hitsuji, during Emperor Tsuchimikado's reign, at age thirty-four, he crossed the sea and entered Song China. This corresponded to the fifth year of Qingyuan under the thirteenth Song Emperor Ningzong. He first encountered Dharma Master Hokuhō Sōin and studied the Tendai school, then followed Vinaya Master Nyo'an Ryōkō and received instruction in the Nanshan Vinaya School, researching intensively and thoroughly with nothing omitted from the two schools. He studied dharma in China for thirteen years. In the first year of Kenryaku, year Kanoto-hitsuji, during Emperor Juntoku's
【Lower Section】
reign, he returned to Japan. He then built Senyūritsuji Temple in the eastern mountains of northern Kyoto, greatly propagating precepts and vinaya and lecturing on the Tendai school. He propagated vinaya in Japan for seventeen years with unceasing lectures and instruction, and extremely flourishing exposition. In the revival of vinaya propagation in northern Kyoto, Dharma Master Fukaqi was the founding patriarch. He passed away on the eighth day of the third month in the third year of Karoku, year Hinoto-i (Antei era change), at the age of sixty-two. The master's virtue resonated in both countries and his authority spread through myriad generations. At the Senyū vinaya center, precepts and vinaya were greatly practiced with unceasing lectures and expositions, remaining extremely flourishing to this day. The master's disciple Acharya Jōshun greatly lectured on precepts and vinaya, widely benefiting contemporary students. Later worthies Chikyō, Dōgen, Jōin and others were disciples of Master Shun. In the spring of the third year of Katei, year Hinoto-tori, Acharya Jōshun came to Kairyūōji Temple in the southern capital and lectured on minor vinaya texts and other works. People were convinced and came together to listen and study. Eizon, Zen'e, Genshun and others all listened to the lectures. After Jōshun as abbot of Senyū Temple, Great Virtue Chikyō resided there and propagated vinaya. Master Kyō crossed the sea to Song China to listen to vinaya and absorb the teaching atmosphere. Great Virtue Ninkū initially absorbed Master Kyō's teaching atmosphere, then moved to the ordination platform, entered Master Shō's chamber, received full ordination, listened to and studied precepts and vinaya, and maintained transmission of all three gates. He again received full ordination following Master Eizon. After Chikyō, Great Virtue Shin'in served as temple abbot, lecturing on vinaya and propagating the teaching. In was a personally received disciple of founding mountain master Fukaqi, later following Jōshun to study vinaya texts. Great Virtue Jōin received dharma from Jōshun and also consulted with Chikyō, served as abbot of Kaikōritsuji Temple, greatly propagating the semblance teaching. Vinaya dharma flowed and transformed in the eastern provinces, serving as a model for distant generations. Great Virtue Shinshō originally followed Master Enshō to receive ordination and listen to vinaya, also following Great Virtue Jōin to listen to
【Page Twenty】
【Upper Section】
the great vinaya texts. Ninkū also listened to Jōin's vinaya lectures. Shinshō entered Song China, encountered Myōren Gyōkyo and studied vinaya to resolve doubts. After returning to Japan, he propagated the vinaya ordination platform, later moved to Senyū Temple, and followed Shin'in to study vinaya and resolve obstructions. There was Great Virtue Genshun who originally belonged to the southern capital, later received instruction from Jōshun, researched intensively and thoroughly, mastered the precept school, established influence in one region, and greatly propagated the Way and dharma. After Shin'in, Great Virtue Gangyō served as abbot of Senyū Temple, and later entrusted the temple to Great Virtue Kakua. Kakua followed the two worthies Chikyō and Jōin to research the vinaya collection, promoted both exoteric and esoteric teachings, and greatly spread virtuous reputation. He then entrusted the temple to his disciple Great Virtue Chigen. Master Gen administered the temple, promoted the school, and lectured on vinaya. Thus in the dharma revival, in the southern and northern two capitals, the five home provinces and seven circuits, propagation occurred according to conditions and exposition flowed according to circumstances, spreading horizontally in this manner, and reaching vertically as far as possible. The virtue of the Buddha-dharma's long duration—this vinaya is truly new. The auspicious sign of the nation's great peace—this school is extremely great. Protecting the dharma without limit, saving beings without end. The merit of precepts and vinaya—these matters are clearly evident. The power of moral conduct—the great benefits are brilliantly manifest. The propagation and transmission of the Vinaya School—the essentials are thus.
Completed proofreading on the sixteenth day of the tenth month, Kyōhō 3 [1718].