一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
教于報恩院憲深僧正＿一。深密門之碩匠也。又従＿二樹慶大
徳＿一学＿二 三論＿一。括＿二-究幽隠＿一。義解之名独＿二-歩当世＿一。中＿二-興南都
真言院＿一以居。弘＿二顕密二教＿一。嘗受＿レ請講＿二 三論＿一。荷＿レ箱従聴
者若＿二稲麻＿一。嘉禎年中。依＿二大悲菩薩＿一重受＿二具戒＿一。陶＿二思律
部＿一。深達＿二開遮＿一。有＿二石清水撿挍行清公＿一。新建＿二梵刹＿一。請＿レ師
為＿二開山＿一。号曰＿二法園寺＿一。於＿レ是道風益振。緇白靡然帰向。
一旦示＿二微疾＿一。臨終手執＿二金剛杵＿一。端坐如＿レ定而化。実正応
四年十一月二十七日也。享＿二報齢＿一 七十有三。僧臘未＿レ詳。
塔＿二於寺之西北隅＿一。嗣法上首道月然律師。
　　戒壇院実照律師伝
律師諱円照。号＿二実相＿一。中道律師之胞弟也。識度弘朗。聡
敏俊抜。越＿二 二親之覊絆＿一。恵然入＿レ道。既而進＿二-戒于大悲菩
薩＿一。砺＿二刃於学＿一。不＿レ禅＿二寒燠＿一。毘尼之精。馳＿二誉当時＿一。又依＿二
信願遍律師＿一学＿二相宗＿一。或華厳。或三論。且倶舎。且成実。
以至＿二禅。密。天台。浄土諸宗＿一。莫＿レ不＿二研覈而入＿一レ微焉。由＿レ
是老師宿学。咸推＿二-先之＿一。嘗従＿二興正菩薩＿一以＿二別受法＿一重
受＿二具足戒＿一。南都戒壇院。当＿二兵燹之余＿一。鞠為＿二荒墟＿一。有＿二西
【右頁下段】
迎実公者＿一。見而慨＿レ之。究＿レ心興建。堂宇廚庫等。皆成＿二於
指顧之間＿一。而復＿二鑑真大師旧観＿一。時師挂＿二錫于海龍王寺＿一。
公雅慕＿二師徳＿一。請尸＿二其位＿一。師応＿レ之。乃建長三年也。唱＿二律
密二教＿一。兼弘＿二諸宗＿一。円空禅願道本実教等諸公。侍＿二師左
右＿一。以扶＿二其化＿一。師毎＿レ陞＿二雨華堂＿一。慧弁無礙。河懸泉涌。学
徒四集。無＿レ不＿二涵腴飲醇充足而後去＿一。律席之盛。当時罕＿レ
有＿二其比＿一。自＿レ時厥後。拠＿二席梵刹＿一 一十余所。若＿二善法寺金
山院＿一是也。師生平凝＿二心於月輪観＿一。身有＿二光明＿一。毎＿二夜分
誦＿レ経為＿一レ書。不＿レ用＿二灯燭＿一。白川有＿レ女。嬰＿二異疾＿一。一物潜＿二乎
腹中＿一。堅如＿レ石。楚痛万状。其親請＿二師救抜＿一。師即為以＿二不
動火界呪＿一加＿レ之。女病立愈。朝野伝以為＿レ奇。化縁既周。
以＿二建治三年十月二十二日＿一唱＿二滅于鷲尾山＿一。享＿二世寿＿一 五
十有七。僧臘若干。嗣法門人甚多。上首凝然公為撰＿二行
状＿一成＿二 三巻＿一。則其美言懿行之富可＿レ知。
賛曰。中道実相二公。戒定兼明。福慧双足。量如＿二泰山之
納＿一レ雲。気如＿二春風之著＿一レ物。故道望並＿二-峙于当時＿一。七衆莫＿レ
不＿レ沐＿二其玄化＿一。所謂難兄難弟者。二公有焉。
【左頁上段】
　　戒学本性二律師伝
戒学律師。諱慶運。本性律師。諱禅慧。並入＿二大悲菩薩室＿一
律身清白。慧業冲邃。化制両教。悉究＿二幽致＿一。運住＿二橘寺＿一。
慧拠＿二大安＿一。弘扇＿二宗猷＿一。為＿レ衆所＿レ尚。実釈門之龍象。律苑
之鸞鳳也。
　　覚如定舜二律師伝
覚如字成願。定舜字隆信。並興正菩薩之徒也。受具之
後。従＿二興正＿一稟＿二律学＿一。寛元間。忍性公慨＿二此方教籍尚未＿一レ
備。将＿下入＿二支那＿一伝＿上レ之。以＿レ有＿二縁礙＿一弗＿二之果＿一也。仍勉＿レ如代
之。如忻然而諾。孑身入＿レ宋。興正深感＿二其志＿一。令＿二舜伴＿一レ之。
二師在＿二支那＿一。凡三易＿二裘葛＿一。得＿二律書幷諸経論＿一。宝治二
年。忍性等聞＿二 二師欲＿一レ帰。往＿二鎮西＿一待之。夏六月二師登
岸。八月至＿二西大＿一。乃以＿二所＿レ伝書＿一献＿二興正＿一。二師為＿レ法之誠
可＿レ謂深矣。
　　修蓮允律師伝
律師諱貞允。字修蓮。未＿レ詳＿二其姓氏＿一。跳＿二-出塵寰＿一。剔髪為＿二
沙門＿一。嘉禎三年。従＿二興正菩薩＿一受＿二息慈戒＿一。歴＿二両夏＿一進具。
【左頁下段】
其性聡睿。博通＿二律典＿一。興正美＿二其器＿一。授以＿二密教＿一。嗣＿二戒慧
貞律師席＿一。住＿二海龍王＿一。声光赫如。皂素帰仰云。

律苑僧宝伝巻第十二

現代語訳

【右頁上段】
報恩院の憲深僧正から密教を学んだ。憲深は密門の碩匠であった。また樹慶大徳に従って三論を学び、幽隠を括究した。義解の名は当世に独歩していた。南都真言院を中興してそこに居住し、顕密二教を弘めた。嘗て請を受けて三論を講じた時、箱を荷って聴講に従う者は稲麻の如くであった。嘉禎年中（1235-1238年）、大悲菩薩に依って重ねて具戒を受けた。律部に思いを陶し、開遮に深く達していた。石清水の検校行清公という人があり、新たに梵刹を建立して師に開山となることを請うた。法園寺と号した。ここにおいて道風はますます振るい、僧俗は靡然として帰向した。ある日微疾を示し、臨終には手に金剛杵を執って端坐し、定に入るが如くして化した。実に正応四年（1291年）十一月二十七日のことである。報齢七十有三を享けた。僧臘は詳らかでない。寺の西北隅に塔を建てた。嗣法の上首は道月然律師である。

戒壇院実照律師伝
律師の諱は円照、実相と号す。中道律師の胞弟である。識度は弘朗で、聡敏俊抜であった。二親の羈絆を越えて、恵然として道に入った。やがて大悲菩薩のもとで進戒し、学に刃を砥ぎ、寒暑を厭わなかった。毘尼の精通ぶりは、当時に誉れを馳せた。また信願遍律師に依って相宗を学び、あるいは華厳、あるいは三論、且つ倶舎、且つ成実、禅・密・天台・浄土諸宗に至るまで、研覈して微に入らないものはなかった。これによって老師宿学は皆これを推し先んじた。嘗て興正菩薩に従って別受法を以て重ねて具足戒を受けた。南都戒壇院は兵燹の余にあたって、荒墟と鞠した。西

【右頁下段】
迎実公という者があり、これを見て慨き、心を究めて興建した。堂宇廚庫等は皆指顧の間に成り、鑑真大師の旧観を復した。時に師は海龍王寺に錫を掛けていた。公は雅に師徳を慕い、その位を尸ることを請うた。師はこれに応じた。すなわち建長三年（1251年）のことである。律密二教を唱え、兼ねて諸宗を弘めた。円空・禅願・道本・実教等の諸公が師の左右に侍して、その化を扶けた。師は雨華堂に陞る毎に、慧弁無礙で、河の懸かり泉の湧くが如くであった。学徒四集して、涵腴飲醇して充足した後でなければ去らなかった。律席の盛んなること、当時その比を有することは罕であった。その時以後、梵刹の席に拠ること一十余所、善法寺・金山院の如きがそれである。師は生平月輪観に心を凝らし、身に光明があった。夜分に経を誦する時は書をなすのに、灯燭を用いなかった。白川に女があり、異疾を嬰った。一物が腹中に潜み、石の如く堅く、楚痛万状であった。その親が師に救抜を請うた。師は即座に不動火界呪を以てこれに加持した。女の病は立ちどころに愈えた。朝野はこれを伝えて奇とした。化縁既に周り、建治三年（1277年）十月二十二日に鷲尾山で滅を唱えた。世寿五十有七を享けた。僧臘は若干。嗣法門人は甚だ多く、上首の凝然公が行状を撰して三巻を成した。則ちその美言懿行の富は知るべきである。

賛して曰く。中道・実相二公は、戒定兼ね明らかで、福慧双び足れり。量は泰山の雲を納るるが如く、気は春風の物に著くが如し。故に道望並びに当時に峙ち、七衆でその玄化を沐さないものはなかった。所謂難兄難弟とは、二公においてこれがある。

【左頁上段】
戒学本性二律師伝
戒学律師の諱は慶運、本性律師の諱は禅慧。並びに大悲菩薩の室に入った。律身清白で、慧業冲邃であった。化制両教を悉く究めて幽致に至った。運は橘寺に住し、慧は大安に拠り、宗猷を弘扇して衆の尚ぶ所となった。実に釈門の龍象、律苑の鸞鳳である。

覚如定舜二律師伝
覚如は字を成願といい、定舜は字を隆信という。並びに興正菩薩の徒である。受具の後、興正に従って律学を稟けた。寛元年間（1243-1247年）、忍性公はこの方の教籍がまだ備わっていないことを慨き、支那に入ってこれを伝えようとしたが、縁礙があってこれを果たさなかった。そこで如に勉めてこれに代わることを求めた。如は忻然として諾した。孑身で宋に入った。興正はその志を深く感じ、舜をしてこれに伴わせた。二師は支那にあること、凡そ三たび裘葛を易え、律書並びに諸経論を得た。宝治二年（1248年）、忍性等は二師の帰らんと欲することを聞き、鎮西に往いてこれを待った。夏六月に二師は登岸し、八月に西大に至った。そこで所伝の書を以て興正に献じた。二師の法のための誠は深しと謂うべきである。

修蓮允律師伝
律師の諱は貞允、字は修蓮。その姓氏は詳らかでない。塵寰を跳出して髪を剔り沙門となった。嘉禎三年（1237年）、興正菩薩に従って息慈戒を受け、両夏を歴て進具した。

【左頁下段】
その性は聡睿で、律典に博通していた。興正はその器を美とし、密教を授けた。戒慧貞律師の席を嗣いで海龍王に住し、声光赫如として、皂素の帰仰するところとなった。

律苑僧宝伝巻第十二

英語訳

**Right Page Upper Section**
teachings at Hōonin from Monsō Kenjin. Kenjin was a great master of the esoteric gate. He also studied the Three Treatises under Great Virtue Jukei, investigating their profound and hidden aspects. His reputation for doctrinal understanding was unparalleled in his generation. He restored Shingonin in the Southern Capital and resided there, promoting both exoteric and esoteric teachings. When he once accepted an invitation to lecture on the Three Treatises, those carrying study boxes to attend the lectures were as numerous as rice and hemp stalks. During the Katei era (1235-1238), he again received full ordination under Daihi Bodhisattva. He devoted his thoughts to the vinaya section and deeply mastered the principles of permission and prohibition. There was Kenshō Gyōsei, inspector of Iwashimizu, who newly built a Buddhist temple and requested the master to be its founding abbot. It was named Hōenji. Here his spiritual influence flourished even more, and clergy and laity alike turned to him with complete devotion. One day he showed slight illness, and at his deathbed he held a vajra in his hand, sat upright as if in meditation, and passed away. This was actually the 27th day of the 11th month of the 4th year of Shōō (1291). He lived seventy-three years. His monastic age is not detailed. A pagoda was built in the northwestern corner of the temple. His chief dharma successor was Vinaya Master Dōgetsunen.

**Biography of Vinaya Master Jisshō of Kaidanin**
The vinaya master's religious name was Enshō, titled Jissō. He was the younger brother of Vinaya Master Chūdō. His understanding and capacity were broad and clear, intelligent and outstanding. Transcending the bonds of his two parents, he joyfully entered the Way. Eventually he received progressive ordination under Daihi Bodhisattva, sharpened his blade through learning, and did not avoid cold or heat. His mastery of vinaya earned him great reputation in his time. He also studied Yogācāra under Vinaya Master Shingan Ben, as well as Kegon, Three Treatises, Abhidharmakośa, and Satyasiddhi, extending to Zen, Esoteric, Tendai, and Pure Land schools - there was none he did not investigate and penetrate to its subtleties. Through this, elderly teachers and established scholars all acknowledged his precedence. He once received full ordination again from Kōshō Bodhisattva using the separate ordination method. Kaidanin in the Southern Capital, in the aftermath of military devastation, had become a wasteland. There was one called Saikō Jitsu who, seeing this, was moved to sorrow and devoted his heart to reconstruction. The main halls, kitchens, storehouses and such were all completed within a short time, restoring the former glory of Great Master Jianzhen. At that time the master was residing at Kairyūōji. The gentleman deeply admired the master's virtue and requested him to fill the position. The master consented. This was in the 3rd year of Kenchō (1251). He proclaimed both vinaya and esoteric teachings while also promoting all schools. Masters Enkū, Zengan, Dōhon, Jikkyō and others attended the master's left and right to support his transformative work. Whenever the master ascended to Ugekadō hall, his wisdom and eloquence flowed unobstructed like a hanging river or gushing spring. Students gathered from all four directions, and none left without being thoroughly nourished and satisfied. The prosperity of his vinaya seat was rarely matched in those times. From that time forward, he presided over the seats of over ten Buddhist temples, such as Zenpōji and Kinzanin. Throughout his life the master concentrated his mind on moon-disk meditation and had a luminous body. When he chanted sutras during the night watch for writing, he did not use lamps or candles. There was a woman in Shirakawa who contracted a strange illness - something lurked in her abdomen, hard as stone, causing myriad forms of piercing pain. Her relatives requested the master to save and rescue her. The master immediately applied the Acala fire-realm mantra to her. The woman's illness was instantly cured. Court and countryside transmitted this as miraculous. When his transformative conditions were complete, he proclaimed his extinction at Washioyama on the 22nd day of the 10th month of the 3rd year of Kenji (1277). He lived fifty-seven years. His monastic age is unspecified. His dharma-heir disciples were very numerous; the foremost, Venerable Gyōnen, composed his biographical account in three volumes. From this the abundance of his beautiful words and excellent conduct can be known.

In praise it is said: The two masters Chūdō and Jissō both clearly combined precepts and meditation, and were complete in both merit and wisdom. Their capacity was like Mount Tai accepting clouds, their spirit like spring wind touching all things. Therefore their spiritual reputation stood side by side in their time, and none of the seven assemblies failed to bathe in their profound transformation. What is called "a worthy elder brother and worthy younger brother" - these two masters exemplified this.

**Left Page Upper Section**
**Biography of Vinaya Masters Kaigaku and Honshō**
Vinaya Master Kaigaku's religious name was Keiun; Vinaya Master Honshō's religious name was Zen'e. Both entered the room of Daihi Bodhisattva. Their vinaya conduct was pure and white, their wisdom cultivation profound and far-reaching. They completely mastered both transformative and regulatory teachings, reaching their subtle essence. Keiun resided at Tachibanadera, Zen'e was based at Daian; they promoted the school's guiding principles and became what the assembly esteemed. They were truly dragons and elephants of the Buddhist gate, phoenixes and rocs of the vinaya garden.

**Biography of Vinaya Masters Kakujo and Jōshun**
Kakujo was styled Jōgan, Jōshun was styled Ryūshin. Both were disciples of Kōshō Bodhisattva. After receiving full ordination, they received vinaya learning from Kōshō. During the Kangen era (1243-1247), Master Ninshō lamented that the doctrinal texts of this country were not yet complete and intended to enter China to transmit them, but due to karmic obstacles this was not accomplished. Therefore he urged Kakujo to take his place. Kakujo gladly agreed. He went alone to Song China. Kōshō was deeply moved by his aspiration and had Jōshun accompany him. The two masters were in China for about three years, obtaining vinaya texts along with various sutras and treatises. In the 2nd year of Hōji (1248), Ninshō and others, hearing that the two masters wished to return, went to Chinzei to await them. In the 6th month of summer the two masters landed, and in the 8th month arrived at Saidai. They then presented the transmitted texts to Kōshō. The two masters' sincerity for the dharma can be called deep indeed.

**Biography of Vinaya Master Shuren In**
The vinaya master's religious name was Teiin, styled Shuren. His family name is not known in detail. He leaped out of the dusty world, shaved his hair and became a śramaṇa. In the 3rd year of Katei (1237), he received śrāmaṇera precepts from Kōshō Bodhisattva, and after two summers progressed to full ordination.

**Left Page Lower Section**
His nature was intelligent and wise, and he was broadly versed in vinaya texts. Kōshō appreciated his capacity and taught him esoteric Buddhism. He succeeded to the seat of Vinaya Master Kaie Jō and resided at Kairyūō, his reputation and influence brilliant, becoming the object of reverence for both clergy and laity.

**Ritsuon Sōhōden Volume Twelve**