一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
従随下生以佐＿二-佑其化＿一者。豈不＿二信然＿一哉。矧鏡師踰＿レ海越＿レ
漠。唯道是求。非＿二誠之至。志之確＿一不＿レ能也。可＿レ謂有＿二是父＿一
而有＿二此子＿一矣。
　　我円理性二律師伝
律師名思允。字我円。受＿二業于正法国師＿一。又従＿二定舜律師＿一。
益究＿二宗旨＿一。後嗣＿二月翁律師席＿一住＿二泉涌＿一。以＿二毘尼之道＿一開＿二-
示学者＿一。某年十一月十二日入寂。律師名道玄。字理性。
為＿二定舜律師徒＿一。自＿二脱白之後＿一有＿二遠遊志＿一。一旦航＿レ海入＿レ
宋。伝法而帰。由＿レ是道価日高。四衆依仰。厥終未＿レ詳有＿二
比丘尼抄序解一巻＿一。
　　聞陽海律師伝
律師名湛海。字聞陽。不＿レ知＿二何許人＿一。正法国師之門人也。
幼而聡英超＿二-出群倫＿一。既出家。周＿二-遊四方＿一稟＿二毘尼＿一。嘉禎
末。奮＿二求法之志＿一越＿レ海入宋。歴＿二東西両淅＿一。而其学益進。
白蓮寺有＿二仏牙一枚＿一。貯以＿二宝函＿一。秘＿二之内院＿一。師聞＿レ之特造
瞻礼。神色凛然。法身如＿レ在。師生＿二難遭想＿一。詢＿二之寺僧＿一。則
曰。此釈迦如来真身歯牙也。及＿レ帰＿レ国常念＿二仏牙＿一不＿レ置。
【右頁下段】
且有＿レ志＿レ欲＿レ修＿二白蓮寺＿一。乃謀＿二之楽善士＿一。掄＿二佳木＿一載＿二于舶＿一。
再至＿二其寺＿一。命＿レ工経営。殿宇不＿レ日而成。合衆感戴恨＿レ無＿二以
報＿一レ徳。師謂＿二長老建公＿一曰。予有＿レ所＿レ望焉。公曰。願聞。師
曰。願奉＿二此仏牙＿一帰＿二榑桑＿一。永遠珍供以福＿二国人＿一。公楽然与
之。師大喜。躬佩至＿二 下天竺寺＿一。古雲粋公獲＿二瞻礼＿一不＿レ勝＿二
忻感＿一。為＿レ師詳記＿二其来源＿一。且製＿レ賛曰。気衝＿二牛斗＿一豊城剣。
光透＿二波心＿一合浦珠。争似＿二聖人真舎利＿一。互＿二微塵劫＿一照＿二昏
衢＿一。既而奉＿二仏牙＿一帰＿レ国。永鎮＿二泉涌＿一。毎年九月八日啓＿二舎
利会＿一。至＿レ今行之。国人随喜者接＿二舃于道＿一。師於＿二某年十二
月二十四日＿一示寂。初在＿二泉涌＿一時。衆以＿二首座之職＿一推而
任＿レ之云。
賛曰。如来化権既畢。潜＿二輝双樹＿一。復化為＿二設利羅＿一。俾＿三流＿レ
光現＿レ瑞永為＿二 人天福田＿一。故仏言。我滅度後。若有＿レ 人乃至
供＿下-養我之舎利如＿二芥子＿一等＿上。恭敬尊重。謙下供養。我説。是
人以＿二此善根＿一 一切皆得＿二涅槃界＿一。尽＿二涅槃際＿一。海律師以＿二是
故＿一両蹈＿二万里鯨波＿一。得＿二仏牙於白蓮＿一。安＿二諸泉涌＿一。以福＿二-蔭
榑桑＿一。其悲心熱腸為＿二何如＿一哉。至＿レ今余＿二 四百載＿一。而香火
【左頁上段】
不＿レ息。緇白瞻礼者。靡＿レ不＿三忻然感激増＿二-益善心＿一。海師之
徳孰能忘邪。
　　戒光寺西査因律師伝
律師名浄因。字円悟。自号＿二西査＿一。未＿レ詳＿二何許人＿一。誕＿二于建保
丁丑五年＿一。稟質不＿レ凡。聡明秀徹。出家稟＿二学于戒光曇照
律師＿一。既得＿二其法＿一。復登＿二定舜。智鏡。二律師之門＿一。益入＿二其
微＿一。且兼究＿二経論＿一。通＿二儒典＿一。由＿レ是道価重＿二律林＿一。照審＿二其学
成徳立＿一。以＿二東林寺＿一委＿レ師。以代分化。初祖師教籍散毀
者多。宋刻三大部雖＿レ存。而流通未＿レ広。師乃付＿二-贅和訓＿一。
殺青以伝。其功不＿レ偉邪。正元己未元年。受＿二照之命＿一。補＿二戒
光寺之席＿一。陞座演法。傾＿二動物心＿一。南都円照律師。重＿二師之
道＿一。請＿二之於戒壇院＿一講＿レ律。一時豪俊多趨＿二其会＿一。既而還＿二本
寺＿一。後往＿二相州＿一。創＿レ寺曰＿二飯山＿一。為＿二戒光寺之子院＿一。於＿レ是毘
尼宗風盛＿二於関東＿一。化儀既周。倦＿二于酬応＿一。以＿二文永八年十
二月十一日＿一謝世。得＿レ年五十有五。僧臘若干。平生所＿二譔
述＿一之書甚多。其懿徳高行逼＿二-亜大智律師＿一。人咸謂為＿二大
智再来＿一。門人仏理等若干人。
【左頁下段】
　　見智淵月二律師伝
見智。淵月。二律師。並曇照律師之神足也。深＿二毘尼＿一富＿二
弁説＿一。照帰＿レ自＿二大宋＿一。就＿二筑之太宰府＿一。創＿二西林寺＿一以居。尋
以＿二道場＿一付＿二 二師＿一而入＿レ京。二師主＿二-張其席＿一。不＿レ墜＿二家声＿一。徳
誉播＿二於関西＿一云。
　　南都不空院尊性晴律師伝
律師諱円晴。字尊性。一号＿二照真＿一。未＿レ詳＿二何許人＿一。逮＿二断髪染
衣＿一。就＿二学於知足如上人＿一。慧解抜群。嘉禎元年在＿二東大寺＿一
講＿二刪補抄＿一。思円律師等。咸来聴之。明年秋。与＿二覚盛律
師等三人＿一同修＿二懺法于東大＿一輒得＿レ見＿二好相＿一。九月朔。自誓
受＿二近事戒＿一。二日受＿二息慈戒＿一。三日進＿二具足戒＿一。覚盛等。以＿二
師年高徳邵＿一。推為＿二 上首＿一。既而住＿二不空院＿一。講＿二-唱律教＿一。学侶
望＿レ風而至。後移＿二居於北洛＿一。仁治二年某月日。於＿二嵯峨山＿一
示寂。閲世六十有二。坐若干夏。門人禅慧源俊等若干
人。
　　招提寺大悲菩薩伝
菩薩諱覚盛。号＿二学律＿一。亦自称＿二窮情＿一。和州服郷人。其姓氏

現代語訳

【右頁上段】
従って下生以来その教化を佐佑する者があった。豈にこれを信じて然らざらんや。況んや鏡師は海を踰え漠を越え、ひたすら道を求めた。誠の至り、志の確かさでなければできないことである。まことに斯の父有りて此の子有りと謂うべきである。

我円・理性二律師伝
律師の名は思允、字は我円。正法国師に業を受け、又定舜律師に従って、益々宗旨を究めた。後に月翁律師の席を嗣いで泉涌に住し、毘尼の道を以て学者に開示した。某年十一月十二日に入寂した。律師の名は道玄、字は理性。定舜律師の弟子となった。脱白の後から遠遊の志があった。一旦海を航して宋に入り、伝法して帰った。これによって道価日に高く、四衆が依仰した。その終わりは詳らかでない。比丘尼抄序解一巻がある。

聞陽湛海律師伝
律師の名は湛海、字は聞陽。何許の人か知らない。正法国師の門人である。幼くして聡英で群倫を超出した。既に出家して、四方を周遊し毘尼を稟けた。嘉禎末年、求法の志を奮い海を越えて宋に入った。東西両浙を歴て、その学益々進んだ。白蓮寺に仏牙一枚があった。宝函に貯え、内院に秘していた。師はこれを聞いて特に造って瞻礼した。神色凛然として、法身在すが如くであった。師は難遭の想いを生じた。寺僧に詢ねると、則ち曰く「これは釈迦如来の真身の歯牙である」と。国に帰ってからも常に仏牙を念じて置かなかった。

【右頁下段】
且つ白蓮寺を修築したい志があった。乃ち楽善の士と謀り、佳木を掄んで舶に載せた。再びその寺に至り、工に命じて経営させた。殿宇日ならずして成った。合衆感戴して恨むらくは徳に報ずる術が無いことであった。師は長老建公に謂って曰く「予に望む所がある」と。公曰く「願わくは聞かん」と。師曰く「願わくはこの仏牙を奉じて榑桑に帰り、永遠に珍供して以て国人を福せしめん」と。公楽然としてこれを与えた。師大いに喜び、躬ら佩いて下天竺寺に至った。古雲粋公が瞻礼を獲て忻感に勝えなかった。師のためにその来源を詳記し、且つ賛を製して曰く「気は牛斗を衝く豊城の剣、光は波心を透る合浦の珠。争でか聖人の真舎利に似ん、微塵劫に互って昏衢を照らす」と。既にして仏牙を奉じて国に帰り、永く泉涌に鎮めた。毎年九月八日に舎利会を啓く。今に至るまで行っている。国人で随喜する者は道に舃を接した。師は某年十二月二十四日に示寂した。初め泉涌に在った時、衆は首座の職を以て推してこれを任じたという。

賛して曰く。如来の化権既に畢り、双樹に輝を潜めた。復た化して設利羅と為り、光を流し瑞を現じて永く人天の福田と為らしめた。故に仏言わく「我が滅度の後、若し人有りて乃至我の舎利芥子等の如きを供養し、恭敬尊重し、謙下して供養せば、我れ説く、是の人此の善根を以て一切皆涅槃界を得、涅槃際を尽くす」と。海律師は是の故を以て両たび万里の鯨波を蹈み、白蓮に仏牙を得て、諸を泉涌に安んじ、以て榑桑を福蔭した。その悲心熱腸如何ばかりであったか。今に至るまで余すこと四百載、而も香火

【左頁上段】
息まず。緇白で瞻礼する者は、忻然として感激し善心を増益せざるはない。海師の徳を誰か能く忘れんや。

戒光寺西查浄因律師伝
律師の名は浄因、字は円悟。自ら西查と号した。何許の人か詳らかでない。建保丁丑五年に誕生した。質を稟けること凡ならず、聡明秀徹であった。出家して戒光の曇照律師に稟学した。既にその法を得て、復た定舜・智鏡二律師の門に登り、益々その微に入った。且つ兼ねて経論を究め、儒典に通じた。これによって道価は律林に重んじられた。照はその学成り徳立つを審らかにし、東林寺を以て師に委ね、以て分化に代えた。初め祖師の教籍で散毀する者が多かった。宋刻三大部は存すといえども、而も流通未だ広からず。師乃ち和訓を付贅し、殺青して以て伝えた。その功偉からずや。正元己未元年、照の命を受けて戒光寺の席を補った。陞座演法し、物心を傾動した。南都円照律師は、師の道を重んじ、これを戒壇院に請うて律を講じた。一時の豪俊多くその会に趨った。既にして本寺に還り、後に相州に往き、寺を創って飯山と曰った。戒光寺の子院とした。ここに於いて毘尼の宗風関東に盛んになった。化儀既に周り、酬応に倦んで、文永八年十二月十一日を以て謝世した。年を得ること五十五。僧臘若干。平生譔述する所の書甚だ多し。その懿徳高行は大智律師に逼亜した。人咸な大智再来と謂った。門人仏理等若干人。

【左頁下段】
見智・淵月二律師伝
見智・淵月二律師は、並びに曇照律師の神足である。毘尼に深く、弁説に富んだ。照が大宋より帰り、筑の太宰府に就いて西林寺を創って以て居した。尋いで道場を以て二師に付して入京した。二師はその席を主張し、家声を墜とさなかった。徳誉は関西に播かれた。

南都不空院尊性円晴律師伝
律師の諱は円晴、字は尊性。一に照真と号した。何許の人か詳らかでない。断髪染衣に逮んで、知足如上人に就学した。慧解群を抜いた。嘉禎元年、東大寺に在って刪補抄を講じた。思円律師等、咸な来てこれを聴いた。明年秋、覚盛律師等三人と同じく東大で懺法を修し、輒ち好相を見ることを得た。九月朔、自誓して近事戒を受けた。二日息慈戒を受け、三日具足戒に進んだ。覚盛等は、師の年高く徳邵なるを以て、推して上首と為した。既にして不空院に住し、律教を講唱した。学侶風を望んで至った。後に北洛に移居した。仁治二年某月日、嵯峨山に於いて示寂した。世を閲ること六十二。若干夏を坐した。門人禅慧・源俊等若干人。

招提寺大悲菩薩伝
菩薩の諱は覚盛、学律と号した。亦た自ら窮情と称した。和州服郷の人。その姓氏

英語訳

**Right Page Upper Section**
Thus there were those who assisted and supported his transformative work from the time of their descent into this world. How could this not be truly believable? Moreover, Master Chikyō crossed seas and traversed deserts, seeking only the Way. Without the utmost sincerity and firm resolve, this would not have been possible. One can truly say "having such a father, there is such a son."

**Biography of Two Dharma Masters: Gaen and Rishō**
The Dharma Master's name was Shi'in, courtesy name Gaen. He received teachings from the National Master of True Dharma and also followed Dharma Master Jōjun, further investigating the sectarian principles. Later he succeeded to the seat of Dharma Master Getsuō and resided at Sennyū, using the Way of vinaya to instruct scholars. He entered extinction on the 12th day of the 11th month of a certain year. The Dharma Master's name was Dōgen, courtesy name Rishō. He became a disciple of Dharma Master Jōjun. From after taking the tonsure, he had aspirations for distant travel. At one point he sailed across the sea and entered Song China, received dharma transmission and returned. Through this his dharma reputation daily increased, and the four assemblies looked up to him with reverence. His end is not detailed. There exists one volume of "Commentary on the Bhikṣuṇī Summary."

**Biography of Dharma Master Bun'yō Tankai**
The Dharma Master's name was Tankai, courtesy name Bun'yō. It is unknown from where he came. He was a disciple of the National Master of True Dharma. From youth he was brilliant and outstanding, surpassing his peers. After becoming a monk, he traveled throughout the four directions studying vinaya. At the end of Kajō era, arousing the aspiration to seek the dharma, he crossed the sea and entered Song China. He traveled through both eastern and western Zhejiang, and his learning increasingly advanced. At Bailian Temple there was one Buddha tooth stored in a precious casket and kept secret in the inner courtyard. The master, hearing of this, especially went to pay reverent respects. His divine countenance was dignified and solemn, as if the Dharmakāya were present. The master generated thoughts of this rare encounter. When he inquired of the temple monks, they said: "This is the true bodily tooth of Śākyamuni Tathāgata." After returning to his country, he constantly kept the Buddha tooth in his thoughts.

**Right Page Lower Section**
Moreover, he had the aspiration to restore Bailian Temple. He then consulted with virtuous laypeople, selected fine timber and loaded it on ships. He went again to that temple and commissioned craftsmen to undertake the construction. The halls were completed in no time. The entire assembly was moved with gratitude, regretting only that they had no way to repay his virtue. The master said to Elder Jian: "I have something I hope for." The elder said: "I wish to hear it." The master said: "I wish to respectfully take this Buddha tooth back to Japan and forever treasure and offer it to bring blessings to the people of our country." The elder gladly gave it to him. The master was greatly pleased and personally carried it to Xia Tianzhu Temple. Elder Guyun Cui obtained the opportunity for reverent worship and was overcome with joy and emotion. He recorded in detail its origins for the master and composed a eulogy saying: "Like the Fengcheng sword whose spirit pierces the Ox and Dipper constellations, like the Hepu pearl whose light penetrates the heart of waves - how can they compare to the true relics of the sage, illuminating dark crossroads through countless kalpas of dust motes." Thereupon he respectfully brought the Buddha tooth back to his country and permanently enshrined it at Sennyū. Every year on the 8th day of the 9th month a relic assembly is held. This continues to this day. Country people who participate in the merit-making line up their shoes along the road. The master demonstrated passing away on the 24th day of the 12th month of a certain year. Initially when he was at Sennyū, the assembly nominated him and appointed him to the position of head seat.

The eulogy states: After the Tathāgata's transformative authority was completed, he concealed his radiance among the twin trees. He again transformed into śarīra, causing light to flow and auspicious signs to appear, forever serving as a field of merit for humans and devas. Therefore the Buddha said: "After my extinction, if there are people who even offer to my relics the size of mustard seeds, revering and honoring them, humbly making offerings, I declare that such people through these good roots will all attain the realm of nirvana and exhaust the limits of nirvana." For this reason, Dharma Master Tankai twice trod the whale waves of ten thousand li, obtained the Buddha tooth at Bailian, installed it at Sennyū, thereby bringing blessed protection to Japan. What was the extent of his compassionate heart and burning devotion? Up to now, more than four hundred years later, the incense and offerings

**Left Page Upper Section**
have not ceased. Among clergy and laity who pay reverent respects, there are none who do not joyfully feel moved and increase their virtuous intentions. Who could forget the virtue of Master Tankai?

**Biography of Dharma Master Saisa Jōin of Kaikō Temple**
The Dharma Master's name was Jōin, courtesy name Eng'o. He took the title Saisa. From where he came is not detailed. He was born in the 5th year of Kenpō, year of the metal ox (1217). His natural endowment was extraordinary, brilliant and penetratingly clear. After becoming a monk he studied under Dharma Master Donshō of Kaikō Temple. Having already received his dharma, he further entered the gates of Dharma Masters Jōjun and Chikyō, increasingly penetrating their subtle teachings. Moreover, he concurrently investigated sūtras and śāstras and mastered Confucian classics. Through this his dharma reputation was valued in vinaya circles. Donshō, recognizing that his learning was accomplished and virtue established, entrusted Tōrin Temple to the master to represent him in spreading the teachings. Initially, many of the founding master's doctrinal texts had been scattered and destroyed. Although the Song printed Three Great Compilations still existed, their circulation was not yet widespread. The master then added Japanese readings and had them printed for transmission. Was not his merit great? In the 1st year of Shōgen, year of earth and sheep (1259), he received Donshō's instructions and filled the seat of Kaikō Temple. He ascended the seat to expound the dharma, moving the hearts of beings. Dharma Master Enshō of the southern capital, valuing the master's Way, invited him to Kaidanin to lecture on vinaya. Many outstanding figures of the time flocked to his assembly. Afterward he returned to his home temple. Later he went to Sagami Province and founded a temple called Hanzan as a sub-temple of Kaikō Temple. Thus the sectarian tradition of vinaya flourished in the Kantō region. His transformative work having reached completion, he grew weary of social obligations and departed this world on the 11th day of the 12th month of the 8th year of Bun'ei (1271). He reached the age of fifty-five. His monastic years were such-and-such number. The books he composed and compiled in his lifetime were very numerous. His excellent virtue and lofty conduct closely approached those of the Great Wisdom Dharma Master. People all called him "Great Wisdom reborn." His disciples included Butsuji and several dozen others.

**Left Page Lower Section**
**Biography of Two Dharma Masters: Kenchi and Engetsu**
The two Dharma Masters Kenchi and Engetsu were both outstanding disciples of Dharma Master Donshō. They were profound in vinaya and rich in eloquent explanation. When Donshō returned from Song China, he went to Dazaifu in Chikuzen and founded Sairin Temple as his residence. Soon he entrusted the monastery to these two masters and entered the capital. The two masters maintained his seat and did not let the family reputation decline. Their virtue and fame spread throughout the Kansai region.

**Biography of Dharma Master Sonshō Enchō of Fukūin in the Southern Capital**
The Dharma Master's posthumous name was Enchō, courtesy name Sonshō. He also had the title Shōshin. From where he came is not detailed. When he cut his hair and dyed his robes, he went to study under Venerable Chisoku Nyo. His wisdom and understanding surpassed the group. In the 1st year of Kajō (1235) he was at Tōdaiji lecturing on the Sanho Commentary. Dharma Master Shien and others all came to listen. The following autumn, together with Dharma Master Kakujō and two others, he jointly practiced repentance rituals at Tōdaiji and immediately obtained visions of good signs. On the 1st day of the 9th month, he took a self-vow and received the upāsaka precepts. On the 2nd day he received the śrāmaṇera precepts. On the 3rd day he advanced to full ordination. Kakujō and others, considering the master's advanced age and excellent virtue, elevated him to be their leader. Afterward he resided at Fukūin, lecturing and proclaiming vinaya teachings. Students came looking up to his reputation like wind. Later he moved to reside in northern Kyoto. On a certain day of a certain month in the 2nd year of Ninji (1241), he demonstrated passing away at Mount Saga. He lived in the world for sixty-two years and sat through such-and-such number of summers. His disciples included Zen'e, Gentoshun and several dozen others.

**Biography of the Great Compassion Bodhisattva of Shōdaiji**
The Bodhisattva's posthumous name was Kakujō, titled Gakuritsu. He also called himself Kyūjō. He was from Hattori village in Yamato Province. His surname