Ryogen

A Tendai Buddhist monk in the mid-Heian period. He was from Azai-gun, Omi Province (Shiga Prefecture). His secular surname was Kizu. He was born on September 3, 12th year of Engi. He was considered a spiritual child from an early age, and at the recommendation of Kakua of Bonshaku-ji Temple, he went to Gettou at Hodo-in Temple on Mount Hiei in 923 (Encho 1), where he studied under Risen and became a monk in 928. As Risen passed away before he had received the precepts and become a monk, he received the precepts from Son'i (866-940) and studied under Kikei, Manga, Soo and others, becoming familiar with both the Tendai teachings and the exoteric and esoteric teachings. In 937 (Shohei 7), he attended the Vimalakirti ceremony at Kofuku-ji Temple and quickly distinguished himself. He became well versed in esoteric Buddhist rituals and received the initiation ceremony. He founded the Yokokawa Shuryogon-in Temple and was donated the Yokokawa Hokke Sammai-do Hall by Fujiwara no Morosuke. In 963 (Owa 3), at Seiryoden, he argued with Nara scholars that the fixed nature two-vehicles (those who are born as shravakas or pratyekabuddhas) that had been held since Saicho could also attain Buddhahood, and this debate made Ryogen famous. In 964 (Kōhō 1), he became the Naikubu Juzenji Temple head priest, and in 966, he became the 18th Tendai Zasu. He organized the Rokugatsu-kai Kōgaku Tategi (debates on theory and theory) on Mount Hiei to promote the teachings of the Tendai sect. He also demonstrated his skill in rebuilding the lecture halls and other buildings that had burned down during that time, and built many other buildings on the mountain. Thus, the number of monks on Mount Hiei reached 2,700. He reached the highest ranks in the Buddhist world, becoming a rishi in 963, Gon no Shōsōzu in 968 (Anwa 1), and Daisōjō in 981 (Tengen 4), and was even allowed to use a palanquin. In addition to promoting theory and theory, he was also effective in esoteric Buddhist rituals, and was active in praying at the Imperial Court. In addition to improving the temple's management, he also encouraged the opposing followers of Ennin and Enchin to cooperate and put an end to the conflict. He had a close relationship with Fujiwara no Michisuke, and had his son enter the priesthood as a monk, becoming a Zen priest (943-990), and entrusting his future affairs to him, which had a major influence on the aristocracy of Enryaku-ji Temple. Other disciples of his included Masuga and Genshin, who promoted Pure Land Buddhism and wrote the book "The Nine Ranks of Rebirth in the Pure Land." He was commonly known as Gansan Daishi after his death on January 3rd, and was posthumously named Jie Daishi after him. He is also known as one of the two great masters, along with Tenkai. He became legendary soon after his death, and during the Kamakura period, a custom arose of making many wooden statues of Ryogen and placing them in temples, and of making prints of 10,000 images and pasting them on doorways as talismans to ward off evil. His miraculous powers, along with the talismans of Tsuno Daishi and Mametsu Daishi (Mame Daishi), which are issued at places such as the Daishido Hall in Yokokawa on Mount Hiei, gave rise to a unique faith in him.

[Kiuchi Akio October 19, 2017]

Source: Shogakukan Encyclopedia Nipponica About Encyclopedia Nipponica Information | Legend

平安中期の天台宗の僧。近江(おうみ)国（滋賀県）浅井郡の出身。俗姓木津(きづ)氏。延喜(えんぎ)12年9月3日生まれ。幼時から霊童とされ、梵釈(ぼんしゃく)寺覚阿(かくあ)に勧められ、923年（延長1）比叡山宝幢院(ひえいざんほうどういん)月燈(がっとう)のもとへ行き、ついで理仙(りせん)に学び、928年出家した。いまだ受戒して僧とならぬうちに理仙が寂したので、尊意（866―940）について受戒し、喜慶(きけい)や満賀、相応(そうおう)らを歴学して天台教学顕密二教に通じた。937年（承平7）に興福寺の維摩会(ゆいまえ)に参列して、早くも頭角を現し、以後密教修法に精通し灌頂(かんじょう)を受けた。横川首楞厳院(よかわしゅりょうごんいん)を創(はじ)め、藤原師輔(ふじわらのもろすけ)から横川法華三昧(ほっけさんまい)堂も寄進された。963年（応和3）の清涼(せいりょう)殿での論義に、最澄(さいちょう)以来の定性(じょうしょう)二乗（生まれながら声聞(しょうもん)・縁覚(えんがく)たるもの）も成仏(じょうぶつ)すると主張して奈良の学僧と論争した応和宗論(おうわのしゅうろん)は、良源の名を高めた。964年（康保1）内供奉(ないくぶ)十禅寺、966年第18世天台座主(ざす)となる。比叡山内に六月会広学竪義(りゅうぎ)（論義問答）をおこして天台宗の教学振興を図る。当時焼亡した講堂などの復興にも敏腕を振るい、その他一山諸堂の造営は数多い。かくて比叡山の僧徒は2700人を数えた。963年に律師、968年（安和1）権少僧都(ごんのしょうそうず)、981年（天元4）大僧正(そうじょう)と、仏教界の綱位を極め、輦車(れんしゃ)の使用も許された。論義の振興のほか、密教修法にも効験あらたかで宮中に祈祷(きとう)するなど活躍した。また一山の経営では、寺観を整えるばかりでなく、対立をみせていた円仁(えんにん)門徒と円珍門徒の協力態勢をとらしめ、厳にその対立を止めさせた。藤原師輔との交流深く、その子を出家させ尋禅(じんぜん)（943―990）とし、後事を託するなど、延暦(えんりゃく)寺の貴族化にも影響が大きい。弟子にはほかに増賀(ぞうが)や源信(げんしん)などもあり、『九品往生義(くほんおうじょうぎ)』を著すなど浄土教を盛んにした。命日1月3日にちなみ元三(がんさん)大師と通称され、没後慈恵(じえ)大師と諡(おくりな)された。また天海(てんかい)と並んで両大師とよばれる。死後早くから伝説化され、鎌倉時代には良源の木像を多数つくって寺に納めたり、1万体の画像を摺(す)って戸口に貼(は)ったり魔除(まよ)けの護符とする風習を生じ、比叡山横川の大師堂などから出される角(つの)大師、魔滅大師（豆大師）の護符とともに、その霊験(れいげん)が独自の信仰を生んだ。

［木内曉央　2017年10月19日］

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