翻刻
【コマ６】
【右丁】
憚（ハヽカ）リアリ夜々ニ造ルヘシト行者 許（ユル）シ玉ハズ尚（ナヲ）晝夜ニ早#1ク作ルヘシトノ命ナリ神行者ノ咒力ヲ
恐（ヲソ）レ駈使（カリツカハ）ルヽヿヲ悲ンテ方便（テダテ）ヲ以テ禁中ノ宮人（キウ ）ニ託（タク）シテ讒スラク役優婆塞ハ神力
不思儀ノ人ナリ王位ヲ傾（カタムケ）ント謀（ハカ）ル兩葉（フタバ）ヲ断（キラ）ザレハ將ニ斧柯（マサカリ）ヲ須（モチイ）ントス爰ニ天皇大ニ
驚キ玉イ則勅使ヲ下シテ行者ヲ捉（トラ）ヱントスルニ虚空ニ飛去テ凡人捉フルヿヲ得（エ）ス
是ニ依テ行者ノ老母（ハヽ）ヲ捕（トラ）ヘテ禁獄（ロウシヤ）シ玉フニ行者 至孝（シイカウ）ノ思ヒ悲歎（ヒタン）ニ《振り仮名：不＿レ堪｜ズ タエ》#2母ヲ救（スクワ）
ンカ爲ニ自來リテ囹圄（ロウ）ニ入玉ヘリト《割書：云云》行者伊豆ノ大嶋ニ配流《割書：並ニ》富士山修行之ヿ
同十一年 丁酉（ヒノトノトリ）二月十日 勑（チヨク）シテ伊豆ノ大嶋ニ流ル行者勅命ニ違（イ）スルヿヲ得ス大嶋
ニ住スルコト三年晝ルハ嶋ニ居シ夜ハ駿河國富士ノ峯ニ登リテ修行シ玉フ然ニ葛󠄀城
ノ神 猶（ナヲ）後難（コウナン）ヲ恐（ヲソ）レテ又宮人ニ託シテ奏スラク行者ヲバ早ク殺害（セツカイ）シ玉ヘ存命（ゾンメイ）セハ天下
危（アヤウ）カルヘシト《割書：一說ニ《振り仮名：韓ノ廣｜カラ ヒロ》｜足（タリ）讒スト云》公家又神ノ讒言ヲ用テ文武天皇四年 庚子（カノヘネ）十月廿
五日勅使ヲ下シテ伊豆ノ嶋ニ𬼀行者ヲ召シ出シテ誅（チウ）セントスルニ行者少シモ驚キ
【左丁】
玉ハス勅使ノ前ニ跪（ヒサマヅイ）テ頭（カウベ）ヲ申（ノベ）テ討（ウタ）シムルニ刀杖（カタナ）《振り仮名：叚■｜ダンヽ》#3ニ折（ヲ）レテ頭ハ少シモ損（ソシ）スルヿナシ行
者 刀杖（カタナ）ヲ□#4ニ取テ刀（カタナ）ヲ甜（ネブ）リ玉ヘハ刃（ヤイバ）皆￣ナ巻翻（マキカヘ）リヌ行者ノ曰クアヤシキカナ罪（ツミ）ナウシ
テ重々ノ勅勘#5ヲ蒙ルヿト勅使大ニ驚キ早ク還（カヘ）リテ此由ヲ奏ス天皇 博（ハカ）
土（セ）#6ヲ召シテ占（ウラナ）ハシム其詞ニ云ク天皇 宜（ヨロシ）ク欽ミ崇（アガ）メ玉フヘシ是レ凡人ニ非ズ大聖者
ナリ早ク罪ヲ免（ユル）シテ都（ミヤコ）ニ迎（ムカ）ヘ尊重（ソンヂウ）供養シテ心ニ任テ修行セシメ玉フヘシト《割書：云云》其ヨリ
勅免（チヨクメン）アツテ迎ヘ請（シヨウ）ジテ尊敬シ玉フト《割書：云々》次行者一言主ノ神ヲ咒縛（シユバク）シ玉フ事行者
一言ノ讒言ナリト知テ咒力ヲ放（ハナツ）テ葛󠄀城ノ神ヲ縛（バク）ス所持ノ兩咒ヲ七遍誦シテ
高￣ウ聲《送り仮名：イ》#7ニテ曰ク縛スルヿ遲（ヲソ）シト時ニ明王 石索（イシノナワ）ヲ以テ縛シテ出來レリ行者 誓（チカツ）テ
曰ク將來（ユクスヘ）ニ驗力（ケンリキ）我ニ等（ヒト）シキ聖者アラハ此縛ヲ解（トク）ヘシ若シ然ズンバ弥勒（ミロク）ノ出世ニ今ノ縛ヲ解
玉フヘシトテ遙（ハルカ）ノ谷ノ底ニ投弃（ナケステ）玉フ今金剛山ノ東ニ一言主ノ谷ト云是ナリ行者 左右（サウ）ニ
語リ玉ハク是當時ノ憤（イキトホリ）ヲ報（ホウス）ルニアラス將來（ユクスヘ）讒侫（サンネイ）ノ者ナク天下安穏ナラシメン事ヲ
現代語訳
【右丁】
（前頁より続く）……「昼、出ることは憚りがある。夜々に造るべし」と。しかし行者はこれを許し給わず、なおも「昼夜に早く作るべし」との命なり。神は行者の咒力を恐れ、駆使されることを悲しんで、方便をもって禁中の宮人に託して讒言するらく、「役優婆塞は神力不思議の人なり。王位を傾けんと謀る。両葉のうちに断ぎらざれば、将に斧柯を用いんとす」と。ここに天皇大いに驚き給い、即ち勅使を下して行者を捕らえんとするに、虚空に飛び去って、凡人の捕らえることを得ず。これにより行者の老母を捕らえて禁獄し給うに、行者、至孝の思い、悲嘆に堪えず、母を救わんがために自ら来りて囹圄に入り給えりという。
行者、伊豆の大島に配流、ならびに富士山修行のこと。
同十一年、丁酉、二月十日、勅して伊豆の大島に流す。行者、勅命に違することを得ず、大島に住すること三年、昼は島に居し、夜は駿河国富士の峯に登りて修行し給う。しかるに葛城の神、なお後難を恐れて、また宮人に託して奏するらく、「行者をば早く殺害し給え。存命せば天下危かるべし」と（一説に韓の広足が讒すという）。公家また神の讒言を用いて、文武天皇四年、庚子、十月二十五日、勅使を下して伊豆の島にて行者を召し出して誅せんとするに、行者少しも驚き
【左丁】
給わず、勅使の前に跪いて頭を伸べて討たしむるに、刀杖は段々に折れて、頭は少しも損することなし。行者、刀杖を傍らに取って刀を甜りければ、刃はみな巻き返りぬ。行者の曰く、「あやしきかな、罪なくして重々の勅勘を蒙ること」と。勅使大いに驚き、早く還りてこの由を奏す。天皇、博士を召して占わしむ。その詞に云く、「天皇、よろしく欽み崇め給うべし。これ凡人にあらず、大聖者なり。早く罪を免して都に迎え、尊重供養して、心に任せて修行せしめ給うべし」と。その後、勅免あって迎え請じて尊敬し給うという。
次に、行者、一言主の神を咒縛し給う事。
行者、一言の讒言なりと知って、咒力を放って葛城の神を縛す。所持の両咒を七遍誦して、高声にて曰く、「縛することの遅し」と。この時、明王、石索をもって縛して出で来れり。行者、誓いて曰く、「将来、験力われに等しき聖者あらば、この縛を解くべし。もし然らずんば、弥勒の出世に今の縛を解き給うべし」とて、遙かな谷の底に投げ捨て給う。今、金剛山の東に「一言主の谷」と云う、これなり。行者、左右に語り給わく、「これは当時の憤りを報ずるにあらず。将来、讒佞の者なく、天下安穏ならしめん事を……」
英語訳
【Right folio】
(Continued from previous page) …"It is inappropriate for me to appear in daylight. I shall build only during the nights." But the ascetic would not permit this, and commanded: "You shall build quickly, both day and night." The deity, fearing the ascetic's power of incantation and lamenting that he was being driven like a servant, devised a stratagem: he conveyed a slanderous message through a court attendant within the imperial palace, saying: "The ascetic En-no-Ubasoku is a man of wondrous divine power. He is plotting to usurp the royal throne. If this seedling is not cut down now, an axe will soon be needed." At this, the Emperor was greatly alarmed, and immediately dispatched an imperial envoy to apprehend the ascetic — but the ascetic flew off into the empty sky, and no ordinary person was able to catch him. Consequently, the ascetic's aged mother was arrested and imprisoned. The ascetic, overwhelmed by his profound filial devotion and unable to bear his grief, came of his own accord and entered prison to save his mother, it is said.
**On the ascetic's exile to Ōshima in Izu, and his austerities on Mount Fuji.**
In the eleventh year of the same reign, the year Hinoto-Tori, on the tenth day of the second month, by imperial edict he was exiled to Ōshima in Izu. The ascetic could not defy the imperial command. He dwelt on the island for three years: during the day he resided on the island, but at night he climbed to the summit of Mount Fuji in Suruga Province and practiced his austerities. Meanwhile, the deity of Katsurugi, still fearing future harm, once again conveyed a message through a court attendant, memorializing to the throne: "Please put the ascetic to death without delay. Should he remain alive, the realm will be in peril." (According to one account, it was Kara no Hirotari who slandered him.) The court again heeded the deity's slander, and in the fourth year of Emperor Monmu's reign, the year Kanoe-Ne, on the twenty-fifth day of the tenth month, an imperial envoy was dispatched to Izu Island to summon the ascetic forth and execute him. But the ascetic was not in the least alarmed;
【Left folio】
he knelt before the imperial envoy, stretched out his neck, and allowed himself to be struck — yet the blade broke into pieces, and his head sustained not the slightest injury. The ascetic picked up the broken blade beside him and licked the sword; whereupon every edge of the blade curled and bent back on itself. The ascetic then said: "How strange indeed — that I should suffer such repeated imperial censure having committed no crime." The envoy was greatly astonished, returned at once, and reported these events to the throne. The Emperor summoned a court diviner and had him perform a divination. The diviner's words were as follows: "Your Majesty should hold this person in the utmost reverence. He is no ordinary person; he is a great holy sage. You should promptly pardon his crime, invite him to the capital, honor and make offerings to him, and allow him to pursue his austerities freely as he sees fit." After that, an imperial pardon was granted, and he was invited and welcomed with great veneration, it is said.
**Next: On the ascetic's binding of the deity Hitokoto-nushi with a spell.**
The ascetic, knowing it was the slander of Hitokoto-nushi, unleashed the power of his incantations and bound the deity of Katsurugi. He recited both of the dhāraṇī he carried seven times each, and called out in a loud voice: "This binding is too slow in coming!" At that moment, a Wisdom King appeared, binding the deity with a rope of stone and bringing him forth. The ascetic then made a solemn vow: "In times to come, if there be a holy sage whose power of spiritual efficacy equals my own, let him release this binding. If there be none such, then let the binding be released upon the advent of Maitreya into the world." With these words, he cast the deity into the bottom of a distant ravine. Today this is what is called "Hitokoto-nushi no Tani" (the Valley of Hitokoto-nushi), to the east of Mount Kongō. The ascetic then spoke to those around him: "This is not done to settle a personal grievance of the present moment. It is so that in the future, there shall be no slanderers and flatterers, and that peace and tranquility may prevail throughout the realm…"