一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
幢＿一。倡＿二-明三聚通受之旨＿一。而化門肇啓之際。人縁未＿レ熟。往
往疑信相半。遍律師以＿二英才偉器＿一毘＿二-翼其化＿一。使＿下学者有＿レ
所＿二欽仰＿一而起＿上レ信焉。其為＿二雲龍風虎＿一又有＿二大＿レ焉者＿一乎。
　　京兆大通寺開山廻心空律師伝
律師諱真空。字廻心。其号曰＿二 中観＿一。出＿二京兆藤氏＿一。衣笠
亜相定能之孫。親衛小将軍定親之子也。生＿二于建仁甲子
元年＿一。穉齢入＿二醍醐寺＿一。礼＿二理性院行賢阿闍梨＿一鏟䰂。性聡
敏好＿レ学。耳目所＿レ到。輒長記不＿レ忘。人皆嗟異焉。継依＿二南
都東南院貞禅法師＿一学＿二 三論＿一。禅当代義龍也。喜＿二師風骨
秀異＿一。大加＿二奨予＿一。師親炙有＿レ年。去而南詢。三論家凡称＿二
碩師淵匠＿一者。参叩殆遍。研＿二-覈奥義＿一。至＿二洞徹無＿一レ疑乃已。
既而帰＿二醍醐＿一。依＿二賢公＿一受＿二両部灌頂＿一。自＿レ是小野広沢秘璽
密訣竭尽無余。且機弁敏捷。所＿レ至議論之場。莫＿三敢嬰＿二其
鋒＿一。嘉禎三年。大悲菩薩開＿二-法興福松院＿一。名重＿二 一時＿一。師
懐＿レ香入室。師資道契。因従＿二大悲＿一受＿二満分戒＿一。律宗教典
鈎＿二-採幽極＿一。一日大悲謂＿レ師曰。近世律道伶仃如＿二綫欲＿一レ絶。
顧＿二子之才＿一不＿レ凡。必能支＿二斯道＿一。子其懋哉。師由＿レ是用＿レ志
【右頁下段】
不＿レ怠。常与＿二信願遍公＿一以＿二扶宗＿一為＿レ任。洎＿レ居＿二木旛観音
院＿一。大弘＿二法化＿一。名光燁燁。俄聞＿三聖一国師講＿二宗鏡録於慧
日山＿一。特往聴之。国師以＿三師精＿二于三論＿一。数称＿二于衆＿一。且示
以＿二禅要＿一。師有＿二証悟＿一。某年中受＿二実相照公之請＿一。届＿二南都
戒壇院＿一。講＿二法華義疏。三論玄義＿一。聴徒輻輳。金剛三昧院
栄信闍梨。招＿レ師補＿二住持位＿一。当＿二是時＿一負＿レ笈従者憧憧弗＿レ
絶。居歳余。払袖帰＿二木旛＿一。而依帰者愈盛。弘長元年行＿二
具支灌頂＿一。受者極多。皆名徳之士。如＿二 中性頼瑜音＿一是也。
八条禅尼。以＿二所居之亭＿一更為＿二梵刹＿一。請＿レ師為＿二開山第一
祖＿一。師感＿二其志＿一。起応之。名＿二其山＿一曰＿二万祥＿一。寺曰＿二大通＿一。鐘
鼓互響。規縄井井。巋然成＿二 一方望刹＿一。特祀＿二 六孫王経基
源公＿一為＿二伽藍神＿一。蓋以＿下此地有＿中源公旧廟＿上也。禅尼時時礼
謁。詢＿二法要＿一。恨＿二相見之晩＿一。乃捨＿二予州新居荘＿一。永資＿二僧膳＿一。
師唱律之外弘＿二真言三論二宗＿一。兼修＿二浄土之業＿一。文永四
年。師六十四歳。会鎌倉無量寿院虚＿レ席。耆宿将欲＿下請＿二 一
大徳之師＿一補＿中其位＿上。大衆僉曰。非＿二廻心和尚＿一不＿レ足＿三以厭＿二-
服人心＿一。遂延＿レ師。師以＿二老病＿一固辞。衆再三堅請。不＿レ得＿レ已
【左頁上段】
而赴。黒白帰＿レ之如＿二水趨＿一レ沢。惟恐後焉。師雖＿二春秋已高＿一。
弘法匡徒惓惓不＿レ惓。然其性甚愛＿レ閒。安＿二-坐一室＿一。注＿二心
于日観＿一。一日却＿二諸弟子＿一。面＿レ西而坐。結＿二弥陀定印＿一。安然
閉＿レ目。若＿二熟睡＿一然。就撿已去矣。実文永五年七月初八
日也。閲世六十有五。坐若干夏。師学海浩渺。凡諸宗之
学莫＿レ不＿二歴渉＿一。於＿二密教＿一多＿レ所＿二発明＿一。密家碩徳。伝為＿二木旛
義＿一。所＿レ著有＿二往生論註抄。十因文集。三廟抄等若干巻＿一。
賛曰。空律師道韻抜俗。英姿逸群。雖＿下以＿二毘尼＿一為＿上レ本。而
博渉＿二諸宗＿一。万行倶飾。不＿レ局＿二 一途＿一。故四坐道場。説法度
人。一雲所＿レ雨。莫＿レ不＿二沾益＿一。至＿二於臨終之際＿一。顔貌不＿レ異＿二
常時＿一。翛然坐脱。如＿下出＿二-入戸庭＿一之易＿上。則其偉俊光明。較＿下
于恃＿二口給＿一而昧＿二心学＿一者＿上。其果何如哉。予嘗詣＿二大通＿一礼＿二
師肖像＿一。眉目秀抜。気和如＿レ春。令＿二 人瞻仰弗＿一レ厭。嗚呼師
之正定可＿レ起。雖＿二執履之役＿一。予亦為之。
　　招提寺円律玄律師伝
律師諱証玄。円律其字也。未＿レ詳＿二其氏＿一。法嗣＿二大悲菩薩＿一。
気度冲邃。挺慧孤超。削染後聞＿二大悲化権鼎盛＿一。径往投＿レ
【左頁下段】
之。嘉禎三年秋。受＿二息慈戒於常喜院＿一。次受＿二具戒于松院＿一。
時年十有八也。研究雖＿レ広。而以【＿二】律教＿一為＿レ本。儕輩咸推
重之。以為＿二法社得＿一レ 人。寛元間。届＿二家原寺＿一。依＿二別受法＿一重
受＿二具戒＿一。建長元年。大悲化去。師受＿レ嘱紹＿二招提＿一。三年冬
十月。受＿二具支灌頂＿一。住＿二招堤＿一閲＿二 四十余歳＿一。弘＿二-揚宗教＿一。甚
有＿レ声＿二于時＿一。四方来依者星羅雲結。識者謂。師之秉持。方
今第一也。正応三年秋八月。聞＿二興正菩薩病革＿一。特往問
訊。時興正集＿二諸弟子＿一遺誡。師在＿レ側聞＿二其言＿一。輒感嘆流
涕而去。及＿二興正遷後＿一。其徒行＿二分物法＿一。師為秉＿二羯磨＿一。弘
律利生既久不＿レ欲＿レ住＿レ世。乃於＿二正応五年八月十四日＿一示
滅。世寿七十有三。法臘五十又五。門人道御広。勝順性。
勤性算。了寂証等若干人。
賛曰。大悲諸子玉＿二-立当時＿一。唯師継＿二其席＿一。能追＿二父風＿一。道
鳴＿二都南＿一 四十余年。大節実行。標＿二-準人天＿一。誠無＿レ忝＿レ為＿二克
家子＿一矣。
　　城州法園寺開山中道守律師伝
律師諱聖守。号＿二 中道＿一。和州人也。少出家。有＿二遠志＿一。稟＿二密

現代語訳

【右頁上段】
幢を立て、三聚通受の旨を唱明したが、教化の門が初めて啓かれた際には、人々の縁がまだ熟しておらず、往々にして疑信相半ばであった。遍律師は英才偉器を以てその教化を輔翼し、学者をして欽仰する所ありて信を起こさしめた。その雲龍風虎たることは、また大なるものがあったのではないだろうか。

京兆大通寺開山廻心空律師伝
律師の諱は真空、字は廻心、その号を中観という。京兆の藤氏の出身で、衣笠亜相定能の孫、親衛小将軍定親の子である。建仁甲子元年（1204年）に生まれた。幼齢で醍醐寺に入り、理性院行賢阿闍梨に礼して剃髪した。性格は聡敏で学を好み、耳目の到る所、たちまち長く記憶して忘れなかった。人々は皆これを嗟異した。続いて南都東南院の貞禅法師に依って三論を学んだ。禅は当代の義龍であった。師の風骨が秀異であることを喜び、大いに奨励した。師は親炙すること年あり、去って南に尋ね、三論家で碩師淵匠と称される者を参叩すること殆ど遍く、奥義を研覈し、洞徹して疑いなきに至って止んだ。やがて醍醐に帰り、賢公に依って両部灌頂を受けた。これより小野・広沢の秘璽密訣を竭尽して余すところなしとなった。且つ機弁敏捷で、至る所の議論の場で、敢えてその鋒に嬰る者はなかった。嘉禎三年（1237年）、大悲菩薩が興福松院に開法し、名は一時に重んじられた。師は香を懐いて入室し、師資の道契った。因って大悲に従って満分戒を受けた。律宗の教典を鈎採して幽極に至った。ある日大悲が師に謂って言った。「近世律道は伶仃として糸の絶えんとするが如し。子の才を顧みるに凡ならず、必ず能くこの道を支えん。子その懋めよ」と。師はこれによって志を用い

【右頁下段】
怠らなかった。常に信願遍公と宗を扶けることを任とした。木幡観音院に居るに洎んで、大いに法化を弘め、名は光燁燁たり。俄かに聖一国師が慧日山で宗鏡録を講ずることを聞き、特に往いてこれを聴いた。国師は師が三論に精通することを以て、数々衆に称し、且つ禅要を示した。師は証悟することがあった。某年中、実相照公の請を受けて、南都戒壇院に届き、法華義疏・三論玄義を講じた。聴徒は輻輳した。金剛三昧院の栄信闍梨は、師を招いて住持位を補わせた。この時に当たって笈を負って従う者は憧憧として絶えなかった。歳余に居して、袖を払って木幡に帰ったが、依帰する者はいよいよ盛んであった。弘長元年（1261年）、具支灌頂を行い、受者は極めて多く、皆名徳の士であった。中性・頼瑜・音などがそれである。八条禅尼は、所居の亭を以て更に梵刹となし、師に請うて開山第一祖とした。師はその志に感じて、起こってこれに応じた。その山を名づけて万祥と曰い、寺を大通と曰った。鐘鼓互いに響き、規縄井々として、巋然として一方の望刹を成した。特に六孫王経基源公を祀って伽藍神とした。蓋しこの地に源公の旧廟があったからである。禅尼は時々礼謁し、法要を詢ね、相見の晩きを恨んだ。そこで予州新居荘を捨てて、永く僧膳に資した。師は律を唱える外に真言・三論二宗を弘め、兼ねて浄土の業を修した。文永四年（1267年）、師六十四歳の時、会々鎌倉無量寿院が席を虚にした。耆宿は一大徳の師を請うてその位を補わんと欲した。大衆は皆曰く「廻心和尚に非ずんば、以て人心を厭服するに足らず」と。遂に師を延いた。師は老病を以て固く辞したが、衆は再三堅く請い、已むを得ず

【左頁上段】
して赴いた。黒白これに帰すこと水の沢に趨くが如く、ただ後れることを恐れた。師は春秋已に高しといえども、弘法匡徒惓惓として惓まなかった。然しその性は甚だ閑を愛し、一室に安坐して、心を日観に注いだ。ある日諸弟子を却け、西に面して坐し、弥陀定印を結び、安然として目を閉じた。熟睡するが如くであったが、就いて検するに已に去っていた。実に文永五年（1268年）七月初八日であった。世を閲すること六十有五、坐若干夏。師は学海浩渺で、凡そ諸宗の学で歴渉しないものはなかった。密教において多く発明する所があった。密家の碩徳は、伝えて木幡義とした。著す所に往生論註抄・十因文集・三廟抄等若干巻がある。

賛して曰く。空律師の道韻は俗を抜き、英姿は群を逸した。毘尼を以て本となすといえども、博く諸宗を渉り、万行倶に飾って一途に局らなかった。故に四坐の道場で、説法度人し、一雲の雨する所、沾益しないものはなかった。臨終の際に至っては、顔貌は常時と異ならず、翛然として坐脱し、戸庭に出入するの易きが如くであった。則ちその偉俊光明は、口給を恃んで心学に昧き者に較べて、その果たして何如であろうか。予は嘗て大通に詣でて師の肖像を礼したが、眉目秀抜で、気は和らかなること春の如く、人をして瞻仰して厭わざらしめた。嗚呼、師の正定は起こすべし、履を執るの役といえども、予もまたこれを為さん。

招提寺円律玄律師伝
律師の諱は証玄、円律はその字である。その氏は詳らかでない。大悲菩薩の法嗣である。気度は冲邃で、挺慧孤超であった。削染の後、大悲の化権が鼎盛なることを聞き、径ちに往いて

【左頁下段】
これに投じた。嘉禎三年（1237年）秋、常喜院で息慈戒を受け、次いで松院で具戒を受けた。時に年十有八であった。研究は広しといえども、律教を以て本とした。儕輩は皆これを推重し、法社の人を得たりと為した。寛元年間（1243-1247年）、家原寺に届き、別受法に依って重ねて具戒を受けた。建長元年（1249年）、大悲が化去し、師は嘱を受けて招提を紹いだ。三年冬十月、具支灌頂を受けた。招堤に住すること四十余歳を閲し、宗教を弘揚して、甚だ時に声あり。四方より来依する者は星羅雲結した。識者は謂った。「師の秉持は、方今第一なり」と。正応三年（1290年）秋八月、興正菩薩の病革なることを聞き、特に往いて問訊した。時に興正は諸弟子を集めて遺誡した。師は側に在ってその言を聞き、たちまち感嘆流涕して去った。興正遷後に及んで、その徒が分物法を行う時、師は羯磨を秉した。弘律利生すること既に久しく、世に住することを欲せず、そこで正応五年（1292年）八月十四日に示滅した。世寿七十有三、法臘五十又五。門人に道御広・勝順性・勤性算・了寂証等若干人がある。

賛して曰く。大悲の諸子は当時に玉立したが、ただ師のみがその席を継ぎ、能く父風を追った。道は都南に鳴ること四十余年、大節実行は人天の標準となった。誠に忝なく克家の子たることを為したのである。

城州法園寺開山中道守律師伝
律師の諱は聖守、中道と号す。和州の人である。少くして出家し、遠志があった。密教を稟け

英語訳

**Right Page Upper Section**
banner and proclaimed the principle of comprehensive reception of the three collections of precepts, but when the gate of his teaching was first opened, people's karmic conditions were not yet ripe, and they were often half in doubt and half in faith. Vinaya Master Ben, with his brilliant talent and great capacity, supported and assisted this teaching transformation, enabling scholars to have something to revere and thus arise in faith. His being like clouds and dragons, wind and tigers, was there not something great in this?

**Biography of Founding Vinaya Master Eshin Kū of Daitsūji in the Capital Province**
The vinaya master's religious name was Shinkū, styled Eshin, and titled Chūkan. He was born into the Fujiwara clan of the capital province, grandson of Deputy Chancellor Teino of Kinugasa, and son of Personal Guard Minor General Sadachika. He was born in the 1st year of Kennin Kinoe-ne (1204). In his young years he entered Daigoji, paid respects to Ācārya Gyōken of Rishōin, and had his head shaved. His nature was intelligent and he loved learning; whatever his ears and eyes encountered, he would immediately memorize for long periods without forgetting. Everyone marveled at this as extraordinary. He subsequently studied the Three Treatises under Dharma Master Jōzen of Tōnanin in the Southern Capital. Zen was the義龍 (doctrinal dragon) of his generation. [Jōzen] was pleased with the master's outstanding character and bones, and greatly encouraged him. The master received close instruction for years, then left to inquire southward, visiting and questioning virtually all those called great masters and profound craftsmen of the Three Treatises school, investigating and examining their profound meanings until he reached complete penetration without doubt. Eventually he returned to Daigoji and received abhiṣeka of both mandalas under the venerable Gyōken. From then on he exhaustively mastered all the secret seals and esoteric teachings of Ono and Hirosawa schools without remainder. Moreover, his wit and eloquence were sharp and quick, and wherever he went to places of debate, none dared to cross swords with him. In the 3rd year of Katei (1237), Daihi Bodhisattva opened dharma teaching at Shōin of Kōfukuji, and his reputation was highly regarded at the time. The master brought incense and entered his room, and master and disciple formed a spiritual bond. Consequently he received full ordination from Daihi. He investigated and collected the vinaya school's doctrinal texts to their most profound depths. One day Daihi said to the master: "In recent times the vinaya way is isolated and forlorn, like a thread about to break. Considering your talent, it is not ordinary - you will surely be able to support this way. You must strive earnestly!" Through this the master applied his will and

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did not slacken. He constantly made it his task to support the school together with Shin'gan Ben. When he came to reside at Kohata Kannon'in, he greatly promoted dharma transformation, and his reputation shone brilliantly. He suddenly heard that National Master Shōichi was lecturing on the Zongjing Lu at Keinitsuzan and specially went to listen. The national teacher, knowing that the master was proficient in the Three Treatises, frequently praised him before the assembly and also showed him Zen essentials. The master had some realization. In a certain year he accepted an invitation from Jissōshō and went to Kaidanin in the Southern Capital, lecturing on the Lotus Sutra Commentary and Three Treatises Profound Meanings. Listeners gathered like spokes of a wheel. Ācārya Eishinsai of Kongōsanmaiin invited the master to fill the position of abbot. At that time those carrying study boxes and following him came continuously in streams. After residing there for over a year, he brushed his sleeves and returned to Kohata, but those who came to rely on him became even more numerous. In the 1st year of Kōchō (1261) he performed comprehensive abhiṣeka, with extremely many recipients, all men of reputation and virtue, such as Chūshō, Raiyū, and On. The Zen nun of Hachijō converted her residential pavilion into a Buddhist temple and requested the master to be the founding first patriarch. The master was moved by her aspiration and arose to respond. He named the mountain Banshō and the temple Daitsū. Bells and drums responded to each other, regulations were well-ordered, and it majestically became a renowned temple of the region. He especially enshrined Rokusonnō Tsunemoto Gen-kō as the temple guardian deity, because there was formerly a shrine to Gen-kō at this location. The Zen nun frequently came to pay respects, inquired about dharma essentials, and regretted meeting him so late. She then donated Iyo Province's Nii Estate to permanently provide for the monks' meals. Besides proclaiming the vinaya, the master also promoted the Shingon and Three Treatises schools and concurrently cultivated Pure Land practices. In the 4th year of Bunei (1267), when the master was sixty-four years old, it happened that Muryōjuin in Kamakura had a vacant position. The elder monks wanted to invite a great virtuous master to fill the position. The great assembly all said: "No one but Venerable Eshin would be sufficient to satisfy people's hearts." They consequently invited the master. The master firmly declined due to old age and illness, but the assembly persistently requested again and again, and he had no choice but to

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go. Clergy and laity came to him like water flowing to a marsh, only fearing to be late. Although the master's years were already advanced, he tirelessly continued promoting dharma and guiding his disciples. However, his nature greatly loved tranquility; he would sit peacefully in one room, concentrating his mind on solar meditation. One day he dismissed all his disciples, sat facing west, formed Amida's meditation mudrā, and peacefully closed his eyes, as if in deep sleep. When they went to check on him, he had already departed. This was actually the 8th day of the 7th month of the 5th year of Bunei (1268). He lived sixty-five years and sat for an unspecified number of summers. The master's ocean of learning was vast and boundless; there was no school's learning that he had not traversed. In esoteric Buddhism he made many discoveries. The great virtues of the esoteric school transmitted this as "Kohata Doctrine." His writings include Commentary on the Treatise on Rebirth, Ten Causes Collection, Three Shrines Commentary, and several other volumes.

In praise it is said: Vinaya Master Kū's spiritual refinement transcended the mundane, his heroic appearance surpassed the crowd. Though he took vinaya as his foundation, he broadly traversed all schools, cultivating myriad practices together without being confined to one path. Therefore at the four seats of his teaching halls, he preached dharma and saved people; wherever his single cloud rained, none failed to receive benefit. When it came to the time of his death, his facial appearance was no different from usual times; he departed peacefully while seated, as easy as entering and leaving a courtyard. Then his outstanding brilliance - how did it compare to those who rely on glibness but are ignorant of mind-cultivation? I once visited Daitsū to pay respects to the master's portrait; his eyebrows and eyes were outstanding, his spirit gentle as spring, making people gaze with admiration without tiring. Ah, the master's true samādhi can be awakened - even the task of holding his sandals, I too would do it.

**Biography of Vinaya Master Enritsu Gen of Shōdaiji**
The vinaya master's religious name was Shōgen, styled Enritsu. His family name is not known in detail. He was a dharma successor of Daihi Bodhisattva. His temperament was profound and far-reaching, his outstanding wisdom transcendent and solitary. After taking the tonsure, hearing that Daihi's transformative influence was at its peak, he went directly to

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join him. In the autumn of the 3rd year of Katei (1237), he received śrāmaṇera precepts at Jōkiin, then received full ordination at Shōin. At that time he was eighteen years old. Though his studies were broad, he took vinaya teachings as his foundation. His peers all respected him highly, considering that the dharma assembly had found the right person. During the Kangen era (1243-1247), he went to Keharadera and again received full ordination according to the separate ordination method. In the 1st year of Kenchō (1249), when Daihi passed away, the master received the testament and succeeded at Shōdai. In the winter of the 3rd year, in the 10th month, he received comprehensive abhiṣeka. He resided at Shōdai for over forty years, promoting the school's teachings, gaining great renown of his time. Those coming from the four directions to rely on him were like stars scattered and clouds gathered. Those with discernment said: "The master's upholding [of the dharma] is foremost in the present age." In the autumn of the 3rd year of Shōō (1290), in the 8th month, hearing that Kōshō Bodhisattva's illness was critical, he specially went to inquire about his condition. At that time Kōshō gathered his disciples and gave final instructions. The master stood by his side and heard his words, immediately feeling moved to tears before departing. After Kōshō's passing, when his disciples performed the distribution of property ritual, the master conducted the karma ceremony. Having long promoted vinaya and benefited living beings, no longer wishing to remain in the world, he demonstrated extinction on the 14th day of the 8th month of the 5th year of Shōō (1292). His worldly age was seventy-three, his dharma age fifty-five. His disciples included Dōgokō, Shōjunshō, Gonshōsan, Ryōjakushō, and several others.

In praise it is said: Among Daihi's various disciples who stood like jade in their time, only this master succeeded to his seat and was able to follow his father's example. His way resounded in the southern capital for over forty years; his great integrity and true practice became a standard for humans and devas. He truly had no shame in being a son who brought honor to his family.

**Biography of Founding Vinaya Master Chūdō Shu of Hōenji in Jōshū**
The vinaya master's religious name was Shōshu, titled Chūdō. He was a person from Yamato Province. He left home in his youth and had lofty aspirations. He received esoteric