一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
相＿二-為無窮＿一耳。
　　戒光寺開山曇照業律師伝
律師諱浄業。字法忍。其号曰＿二曇照＿一。未＿レ詳＿二氏族＿一。誕＿二于文
治三年六月十八日＿一。十五薙染。冠歳登具。専習＿二毘尼＿一。兼
学＿二台密二教＿一。聞＿二大宋律法盛行＿一。以＿二建保二年春＿一。越＿レ漠
南遊。値＿二寧宗嘉定七年＿一。時鉄翁一律師。踞＿二巾峰＿一名高＿二当
代＿一。師登＿二其門＿一。重受＿二具戒＿一。深得＿二毘尼之旨＿一。理宗皇帝聞＿二
其名＿一。延見咨＿二-詢法要＿一。師奏対詳明。龍顔大悦。賜以＿二忍律
法師之号＿一。及＿レ帰当＿二安貞二年＿一也。朝廷欽＿二其徳＿一。為創＿二伽
藍＿一。択＿レ 地未＿レ決。一昔師夢。九洛之南有＿レ処。産＿二丈六青蓮
華＿一。光照＿二 十方＿一。無量聖衆前後囲繞。覚後迹＿レ之。果獲＿二吉
壌＿一。奏聞。勅就＿二其地＿一営建。功竣以＿二戒光＿一名之。安＿二迦文丈
六之像＿一。蓋志＿レ不＿レ忘＿二瑞夢＿一也。自＿レ時厥後。法門之顔閔競
至。毘尼之学大振＿二於世＿一。天福初。再入＿レ宋。遍尋＿二聖迹＿一。多
得＿二仏像梵夾＿一而帰。就＿二筑前大宰府＿一造＿二律院＿一。号為＿二西林＿一。
講＿レ律弘＿レ法。嘗事＿二如意輪観音＿一。霊応非＿レ 一。四衆帰仰。雖＿二
先哲＿一亦有＿レ所＿レ不＿レ及焉。後於＿二洛之東山＿一亦創＿レ寺曰＿二東林＿一。
【右頁下段】
為＿二戒光寺之子院＿一。令＿二 上首弟子浄因公住持＿一。師退＿二-休静
室＿一。専修＿二念仏三昧＿一。臨終観念不＿レ移。端坐而寂。時正元元
年二月二十一日也。世寿七十有三。法臘五十又三。古徳
伝。師是如意輪化身。内秘＿二菩薩行＿一。外現＿二声聞形＿一云。
賛曰。霊芝大智律師。上紹＿二南山正伝＿一。得法者固多。而仏
慧宗師為＿二的子＿一。仏慧四伝而為＿二法久＿一為＿二如庵＿一。法久之子
曰＿二妙蓮＿一。而如庵之子則一鉄翁也。翁開＿二-法巾峰＿一。儼然如＿二
宿将登＿レ壇八紘仰重＿一。曇照律師不＿レ憚＿二海濤之険＿一。直入＿二其
室＿一而得法。既還大興＿二梵刹＿一。盛揚＿二斯道＿一。緇素相従如＿二雲
帰＿一レ岫。豈非＿二本深而末自茂＿一乎。予嘗詣＿二戒光＿一訪＿二 天圭。湛
慧二長老＿一。因礼＿二師所＿レ伝栴檀迦文像＿一。梵相厳穆。殆非＿二凡
工所＿一レ能也。予輒嘆曰。使＿レ無＿二師之力＿一。奚以得＿三真身福＿二此
方＿一。実鎮刹之宝也。
　　泉涌寺思宣律師伝
律師名思宣。京兆人。世為＿二宦族＿一。慧姿夙稟。志懐高邁。依＿二
正法国師於泉涌＿一。学行日隆。嘉禄三年国師遷化。師受＿二
遺命＿一補＿二其席＿一。講＿二台律二教＿一。有＿レ聞＿二于時＿一云。
【左頁上段】
　　空月海律師伝
律師名心海。号＿二空月＿一。未＿レ詳＿二其氏族郷里＿一。素有＿二淵才＿一。深
究＿二顕密蘊奥＿一。且能＿二和歌＿一。時所＿二嘉尚＿一而其性澹泊。不＿レ屑＿二
栄名＿一。俄聞＿二正法国師帰＿一レ自＿二大宋＿一。特往謁之。国師極器許。
示以＿二 一乗円頓之旨＿一。師一聞。超然領解。及＿三国師開＿二泉涌＿一。
命充＿二首座之職＿一。師助＿二-揚法化＿一。綽有＿二雅観＿一。嘉禄三年春。国
師将＿二示寂＿一。師令＿三宋画工周丹之写＿二其道影＿一。国師為題＿二自
賛＿一。師又求＿二法語＿一。国師書曰。三千三諦。当念本具。了＿二-達
本具＿一。与＿レ仏不＿レ異。如何是了達。真妄倶絶看。師作礼而
退。及＿二国師滅後＿一。授戒説法。有＿レ光＿二乃父之道＿一。嘗住＿二摂之
勝鬘院＿一。為＿二学者＿一所＿レ慕。
　　思真承仙思敬頼尊四律師伝
思真。承仙。思敬。頼尊。四律師。皆正法国師之門人也。行
解相貫。名声甚重。及＿三国師主＿二泉涌＿一。相与竭＿レ誠扶＿二其化＿一。
国師擢＿レ之以＿二高職＿一。
　　泉涌寺来縁舜律師伝
律師諱定舜。字来縁。正法国師之門人也。精＿二律学＿一善＿二講
【左頁下段】
説＿一。住＿二泉涌＿一為＿二第三代＿一。嘉禎三年受＿レ請講＿二律于南都海龍
王寺＿一。龍蟠鳳逸衲子。争集＿二座下＿一。如＿二覚盛。叡尊。良遍。禅
恵。源俊等＿一亦其人也。居九旬。即還＿二泉涌＿一。寛元二年三月
五日寂。寿若干。臘若干。
　　来迎院月翁鏡律師伝
律師名智鏡。字明観。月翁其号也。不＿レ知＿二何処人＿一。師＿二-事
正法国師＿一受＿レ業。後依＿二定舜律師＿一而請益焉。主＿二泉涌寺＿一。
為＿二第四世＿一。又住＿二来迎院＿一。美声遐布。遠近帰＿レ徳。某年問。
絶＿レ海入＿レ宋。遍歴＿二諸方＿一。諮＿二-叩毘尼旨＿一。則其造詣可＿レ見。又
慕＿二-藺善導。霊芝之風＿一。留＿二心于浄教＿一。有＿二蘭渓隆公＿一。禅門
巨匠也。師与＿レ之道契如＿二金蘭＿一。後帰＿二本邦＿一。道化益盛。緇
衲奔趍。寛元年中。隆公東渡。首寓＿二来迎院＿一。師念＿二其異邦
之客＿一。待＿レ之甚善。宝治元年西山善恵上人将＿二示寂＿一。迎＿レ師
討＿二-論菩薩戒義＿一。蓋慕＿二師道行＿一也。師以＿二某年三月二日＿一入
滅。寿未＿レ詳。
賛曰。自＿二鏡師＿一已右八人。皆佐＿二正法国師＿一。大振＿二宗綱＿一。道
声隆然。傾＿二于遐邇＿一。所謂聖賢出世。皆有＿二因中同行開士＿一。

現代語訳

【右頁上段】
相共に無窮であった。

戒光寺開山曇照浄業律師伝
律師の諱は浄業、字は法忍。その号を曇照という。氏族は詳らかでない。文治三年六月十八日に誕生した。十五歳で出家し、二十歳で具足戒を受けた。専ら毘尼（戒律）を習い、兼ねて台密二教を学んだ。大宋で律法が盛んに行われていることを聞き、建保二年春に海を越えて南遊した。寧宗嘉定七年に当たった。その時、鉄翁一律師が巾峰に座して当代に名高かった。師はその門に登り、重ねて具戒を受けた。深く毘尼の旨を得た。理宗皇帝がその名を聞き、延見して法要を咨詢した。師の奏対は詳明であった。龍顔大いに悦び、忍律法師の号を賜った。帰国したのは安貞二年のことであった。朝廷がその徳を欽い、伽藍を創建した。地を択ぶも未だ決せず。ある夜師は夢を見た。九洛の南に処有り、丈六の青蓮華を産し、光は十方を照らし、無量の聖衆が前後に囲繞していた。覚醒後これを迹ねると、果たして吉壌を獲得した。奏聞し、勅してその地に営建させた。功成って戒光と名付けた。迦文丈六の像を安置した。これは瑞夢を忘れざる志である。この時以後、法門の顔閔が競って至り、毘尼の学が世に大いに振るった。天福初年、再び宋に入り、遍く聖迹を尋ね、多く仏像梵夾を得て帰った。筑前大宰府に就いて律院を造り、西林と号した。律を講じ法を弘めた。嘗て如意輪観音に事えたが、霊応一つでなかった。四衆帰仰し、先哲といえども及ばない所があった。後に洛の東山にもまた寺を創建し東林と言った。

【右頁下段】
戒光寺の子院とした。上首弟子浄因公を住持とし、師は静室に退休し、専ら念仏三昧を修した。臨終に観念移らず、端坐して寂した。時に正元元年二月二十一日であった。世寿七十三、法臘五十三。古徳伝によれば、師は如意輪の化身で、内に菩薩行を秘め、外に声聞形を現したという。

賛して言う。霊芝大智律師は上に南山の正伝を紹いだ。得法者固より多いが、仏慧宗師を的子とした。仏慧四伝して法久と如庵となった。法久の子を妙蓮といい、如庵の子則ち一鉄翁である。翁は巾峰に開法し、儼然として宿将の壇に登るが如く八紘仰重した。曇照律師は海濤の険を憚らず、直ちにその室に入って得法した。既に還って大いに梵刹を興し、盛んにこの道を揚げた。緇素相従うこと雲の岫に帰るが如し。豈に本深くして末自ずから茂るにあらざらんや。予嘗て戒光に詣でて天圭・湛慧二長老を訪ね、因って師の所伝である栴檀迦文像を礼した。梵相厳穆にして、殆ど凡工の能くする所にあらず。予輒ち嘆じて曰く。師の力なからしめば、奚を以て真身をしてこの方を福せしめん。実に鎮刹の宝なり。

泉涌寺思宣律師伝
律師の名は思宣、京兆の人。世々宦族である。慧姿夙に稟け、志懐高邁であった。正法国師に泉涌で依り、学行日々隆んになった。嘉禄三年国師遷化し、師は遺命を受けてその席を補った。台律二教を講じ、時に聞こえがあった。

【左頁上段】
空月心海律師伝
律師の名は心海、号を空月という。その氏族郷里は詳らかでない。素より淵才有り、深く顕密の蘊奥を究めた。且つ能く和歌をした。時の嘉尚する所であったが、その性澹泊で、栄名を屑としなかった。俄かに正法国師が大宋より帰ると聞き、特に往いて謁した。国師極めて器許し、一乗円頓の旨を以て示した。師一聞して、超然として領解した。国師が泉涌を開くに及び、命じて首座の職に充てた。師は法化を助揚し、綽として雅観有り。嘉禄三年春、国師が示寂せんとするに、師は宋の画工周丹之をして其の道影を写さしめた。国師のために自賛を題した。師又法語を求めた。国師書して曰く。「三千三諦、当念本具。本具を了達すれば、仏と異ならず。如何なるか是れ了達。真妄倶に絶して看よ。」師作礼して退いた。国師滅後に及び、授戒説法し、乃父の道を光する有り。嘗て摂の勝鬘院に住し、学者の慕う所となった。

思真・承仙・思敬・頼尊四律師伝
思真・承仙・思敬・頼尊四律師は、皆正法国師の門人である。行解相貫し、名声甚だ重かった。国師が泉涌を主するに及び、相与に誠を竭してその化を扶けた。国師はこれを擢んでて高職に就けた。

泉涌寺来縁定舜律師伝
律師の諱は定舜、字は来縁。正法国師の門人である。律学に精しく講

【左頁下段】
説を善くした。泉涌に住して第三代となった。嘉禎三年請を受けて南都海龍王寺で律を講じた。龍蟠鳳逸の衲子が争って座下に集まった。覚盛・叡尊・良遍・禅恵・源俊等も其の人である。九旬居て、即ち泉涌に還った。寛元二年三月五日寂した。寿若干、臘若干。

来迎院月翁智鏡律師伝
律師の名は智鏡、字は明観。月翁はその号である。何処の人か知らない。正法国師に師事して業を受けた。後に定舜律師に依って請益した。泉涌寺を主として第四世となった。又来迎院に住した。美声遐く布き、遠近徳に帰した。某年間、海を絶って宋に入り、遍く諸方を歴て、毘尼の旨を諮叩した。則ちその造詣見るべし。又善導・霊芝の風を慕い、心を浄教に留めた。蘭渓隆公有り。禅門の巨匠である。師これと道契すること金蘭の如くであった。後に本邦に帰り、道化益々盛んになった。緇衲奔趨した。寛元年中、隆公東渡し、首めて来迎院に寓した。師はその異邦の客なることを念じ、これを待つこと甚だ善かった。宝治元年西山善恵上人が示寂せんとして、師を迎えて菩薩戒義を討論した。蓋し師の道行を慕ったのである。師は某年三月二日を以て入滅した。寿詳らかならず。

賛して言う。鏡師より右八人、皆正法国師を佐けて、大いに宗綱を振るった。道声隆然として、遐邇に傾いた。所謂聖賢の出世は、皆因中同行の開士有り。

英語訳

**Right Page Upper Section**
were mutually infinite.

**Biography of Jōgyō, Dharma Master Donshō of Kaikō Temple, the Founding Master**
The Dharma Master's posthumous name was Jōgyō, his courtesy name Hōnin. His title was Donshō. His clan lineage is not detailed. He was born on the 18th day of the 6th month of the 3rd year of Bunji (1187). At fifteen he took the tonsure, and at the age of majority received full ordination. He specialized in studying vinaya and also studied both Tendai and Shingon teachings. Hearing that the Dharma of vinaya flourished greatly in Song China, in the spring of the 2nd year of Kenpō (1214) he crossed the sea and traveled south. This coincided with the 7th year of Jiading under Emperor Ningzong (1214). At that time, Dharma Master Tetsuō Ichi resided at Jinpeak and was renowned in his generation. The master entered his gate and received full ordination again. He deeply grasped the essence of vinaya. Emperor Lizong heard of his reputation and granted him an audience to consult on dharma essentials. The master's responses were detailed and clear. The Dragon Countenance was greatly pleased and bestowed upon him the title "Patient Vinaya Dharma Master." His return was in the 2nd year of Antei (1228). The court, admiring his virtue, created a monastery for him. The site selection remained undecided. One night the master dreamed: south of the nine districts of Kyoto there was a place that produced sixteen-foot blue lotus flowers, their light illuminating the ten directions, with countless sacred assemblies surrounding them front and back. Upon awakening he traced this vision and indeed found an auspicious site. He reported this to the court, and by imperial edict construction was undertaken at that location. Upon completion it was named Kaikō. A sixteen-foot image of Śākyamuni was installed - this embodied his determination not to forget the auspicious dream. From that time forward, the Yan Hui and Min Ziqian of the dharma gate competed to arrive, and vinaya studies flourished greatly in the world. In the early Tenpuku years he again entered Song China, extensively seeking sacred sites and returning with many Buddha images and Sanskrit texts. At Dazaifu in Chikuzen he built a vinaya cloister called Sairin. He lectured on vinaya and propagated the dharma. He constantly served Cintāmaṇicakra Avalokiteśvara, and the spiritual responses were manifold. The four assemblies looked up to him in reverence; even previous sages had areas where they could not match him. Later he also founded a temple in the eastern mountains of Kyoto called Tōrin.

**Right Page Lower Section**
This became a sub-temple of Kaikō Temple. He had his chief disciple Jōin serve as abbot while the master retired to a quiet chamber, specializing in nembutsu samādhi cultivation. At his final moment his contemplative focus did not waver, and he passed away sitting upright. This was on the 21st day of the 2nd month of the 1st year of Shōgen (1259). His worldly lifespan was seventy-three years, his dharma age fifty-three years. According to ancient virtue traditions, the master was an incarnation of Cintāmaṇicakra, inwardly concealing bodhisattva conduct while outwardly manifesting śrāvaka form.

The eulogy states: Great Wisdom Dharma Master Lingzhi carried on the orthodox transmission of Nanshan from above. Those who received the dharma were certainly many, but Dharma Master Fohu i was his true heir. Fohu i transmitted through four generations to become Fajiu and Ruan. Fajiu's heir was called Miaolian, while Ruan's heir was Tetsuō. The master opened the dharma at Jinpeak, solemnly like a veteran general ascending the altar with the eight directions showing reverence and respect. Dharma Master Donshō, not fearing the perils of ocean waves, directly entered his chamber and received the dharma. Having returned, he greatly established brahma monasteries and flourishingly propagated this Way. Clergy and laypeople followed him like clouds returning to peaks. Is this not the case that when roots are deep, branches naturally flourish? I once visited Kaikō to call on the two elders Tenkai and Tanchō, and took the opportunity to pay respects to the sandalwood Śākyamuni image transmitted by the master. The brahma features were stern and solemn, hardly what ordinary craftsmen could achieve. I immediately sighed and said: "Without the master's power, how could the true body have blessed this land? This is truly a treasure that protects the monastery."

**Biography of Dharma Master Shisen of Sennyū Temple**
The Dharma Master's name was Shisen, a person from the capital region. His family had been government officials for generations. Endowed with wisdom from early on, his aspirations were lofty and outstanding. He relied on the National Master of True Dharma at Sennyū, and his learning and conduct daily flourished. In the 3rd year of Karoku (1227) when the National Master passed away, the master received his final instructions and filled his position. He lectured on both Tendai and vinaya teachings and gained renown in his time.

**Left Page Upper Section**
**Biography of Dharma Master Kūgetsu Shinkai**
The Dharma Master's name was Shinkai, with the title Kūgetsu. His clan lineage and native place are not detailed. He naturally possessed profound talent and deeply investigated the hidden mysteries of exoteric and esoteric teachings. Moreover, he was capable in waka poetry, which was esteemed in his time, yet his nature was serene and indifferent, not concerning himself with fame and glory. Suddenly hearing that the National Master of True Dharma had returned from Song China, he especially went to pay his respects. The National Master extremely approved of him and showed him the principles of the One Vehicle perfect and sudden teaching. Upon hearing it once, the master transcendentally comprehended it. When the National Master opened Sennyū Temple, he appointed him to serve as head seat. The master assisted in propagating the dharma transformation with distinguished grace. In the spring of the 3rd year of Karoku (1227), as the National Master was about to demonstrate passing away, the master had the Song painter Zhou Danzhi paint his portrait. The National Master composed a self-eulogy for it. The master also requested dharma words. The National Master wrote: "The three thousand and three truths are inherently complete in the present thought. Understanding inherent completeness, one is no different from Buddha. What is this understanding? Look with both true and false completely cut off." The master made prostrations and withdrew. After the National Master's passing, he gave precepts and expounded dharma, having the glory of continuing his teacher's Way. He once resided at Shōman'in in Settsu Province and became an object of admiration for scholars.

**Biography of Four Dharma Masters: Shinshin, Jōsen, Shikei, and Raison**
The four Dharma Masters Shinshin, Jōsen, Shikei, and Raison were all disciples of the National Master of True Dharma. Their practice and understanding were mutually integrated, and their reputations were extremely weighty. When the National Master headed Sennyū Temple, they worked together wholeheartedly to support his transformative work. The National Master promoted them to high positions.

**Biography of Dharma Master Raien Jōjun of Sennyū Temple**
The Dharma Master's posthumous name was Jōjun, courtesy name Raien. He was a disciple of the National Master of True Dharma. He was precise in vinaya studies and skilled in lecturing and

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exposition. He resided at Sennyū as the third generation abbot. In the 3rd year of Kajō (1237) he accepted an invitation to lecture on vinaya at Nanto's Kairyūō Temple. Dragons coiling and phoenixes soaring - such outstanding monks competed to gather under his seat. Figures like Kakujō, Eizon, Ryōhen, Zen'e, and Gentoshun were among such people. After residing there for ninety days, he immediately returned to Sennyū. He passed away on the 5th day of the 3rd month of the 2nd year of Kangen (1244). His lifespan and dharma age are not specified.

**Biography of Dharma Master Getsuō Chikyō of Raigō'in**
The Dharma Master's name was Chikyō, courtesy name Myōkan. Getsuō was his title. It is unknown from where he came. He served the National Master of True Dharma and received his teachings. Later he relied on Dharma Master Jōjun to seek further instruction. He headed Sennyū Temple as the fourth generation. He also resided at Raigō'in. His excellent reputation spread far and wide, with people near and far returning to his virtue. In a certain year he crossed the sea and entered Song China, traveling extensively throughout various regions to consult on the essence of vinaya. His achievements can thus be seen. He also admired the style of Shandao and Lingzhi, focusing his mind on Pure Land teachings. There was Lanxi Long - a great master of the Chan school. The master's spiritual connection with him was like gold and orchid. Later returning to Japan, his dharma transformation became increasingly flourishing. Black-robed monks came rushing to him. During the Kangen years, Master Long crossed eastward to Japan and first lodged at Raigō'in. The master, mindful that he was a guest from a foreign land, treated him extremely well. In the 1st year of Hōji (1247), when Zendō of Seizan was about to demonstrate passing away, he welcomed the master to discuss the meaning of bodhisattva precepts - this was because he admired the master's Way and conduct. The master entered extinction on the 2nd day of the 3rd month of a certain year. His lifespan is not detailed.

The eulogy states: From Master Chikyō rightward, these eight people all assisted the National Master of True Dharma in greatly reviving the sectarian framework. Their dharma voices resounded magnificently, captivating both near and far. The so-called emergence of sages and worthies in the world all have fellow practitioners from causal stages as enlightened beings.