翻刻
【右頁上段】
是也。嘉暦二年。後醍醐帝追＿二-崇師徳＿一。賜＿二菩薩之号＿一。
賛曰。興正菩薩以＿二毘尼之道＿一陶＿二-冶天下学者＿一。師実捷＿二-出
其問＿一。能樹＿二正法幢＿一。鬱為＿二 一方衆首＿一。道韻高同＿二斗山＿一。徳
声香＿二於蘭桂＿一。而且性極仁慈。其可＿三以利＿二-益物＿一者無＿レ不＿レ
為也＿一。嗚呼若＿レ師者。千百人中不＿レ能＿二 一二見＿一焉。諡為＿二菩
薩＿一。宜其然矣。
東栄寺顕律俊律師伝
律師諱源俊。顕律其号也。脱白後居＿二南都＿一。嘉禎間。泉涌
定舜律師。立＿二講於海龍王寺＿一。師挟＿レ柵従聴。継観＿二-光京兆＿一。
入＿二月翁鏡律師輪下＿一。受＿二-学宗部＿一。窮＿二-討幽致＿一。去謁＿二円晴
律師＿一。師資道合。遂為＿二入室弟子＿一。後尸＿二関東東栄寺＿一。弘
流＿二法沢＿一。万物均沾。其終末＿レ詳。
慈寂唯道二律師伝
慈寂律師。諱見空。為＿二興正之徒＿一。仁治二年受＿二具戒＿一。文
永五年受＿二潅頂＿一。律密二教莫＿レ不＿二通徹＿一。後住＿二海龍王寺＿一。大
行＿二道化＿一。不＿レ知＿二其終＿一。唯道律師。諱実舜。弘長二年稟＿二 十
戒西於大＿一。文永五年受＿二具支潅頂＿一。明年進＿二具戒＿一。学業優
【右頁下段】
奥。道山聳抜云。
京兆法金剛院道御円覚律師伝
律師諱修広。字道御。姓大鳥氏。伊州服部人。父名広元。
嘗詣＿二春日明神祠＿一祈＿レ子。以＿二百日＿一為＿レ期。期満感＿二瑞夢＿一。其
妻遂有＿レ妊。貞応二年降誕。甫三歳父喪。母寡不＿レ能＿レ字。乃
書＿二氏族郷里於其衣領＿一。棄＿二于東大寺之側＿一。時有＿二梅本公＿一。
詣＿二春日廟＿一。得而養＿レ之。年比＿二志学＿一円＿二顱於東大寺＿一。受＿二求
寂戒＿一。十八歳入＿二菅原寺＿一。如法繕＿二-写妙蓮経＿一。以賛＿二先考冥
福＿一。是年往＿二招提寺＿一。受＿二具戒於円律玄律師＿一。持犯開遮之
指靡＿レ不＿二精究＿一。又学＿二法華。勝鬘。維摩等経于法隆寺＿一。稟＿二
両部密法。於霊山院＿一。自＿レ是声名日隆顕。師常念＿レ面＿レ母
不＿レ置。詣＿二 上宮太子夢殿＿一至心祈祷。太子託＿二小童＿一曰。汝
欲満＿二所願＿一。須＿下唱＿二融通念仏＿一以勧＿二-誘四衆＿上。師不＿レ勝＿二忻躍＿一。
去届＿二京兆法金剛院＿一。大建＿二融通念仏会＿一。于＿レ是緇白一集。
以至耕者息＿レ耒。織者投＿レ杼而来。凡衆満＿二 十万＿一。則師為設＿二
大斎＿一。発願廻向以厳＿二浄報＿一。如＿レ是終而復始。故時人以＿二
十万上人＿一称之。事聞＿二于朝＿一。後宇多帝賜以＿二円覚上人之
【左頁上段】
号＿一。師又建＿二念仏会于嵯峨清凉寺＿一。傾嚮者益盛。屡詣＿二愛
岩山＿一。其山蓋地蔵大士霊跡也。意謂。大士神力必能陰
助＿二尋＿レ母之願＿一。一日有＿二異僧＿一告＿レ師曰。可＿下往＿二播州＿一尋＿上レ之。即
遇矣。言訖倐然不＿レ見。乃知是大士応現也。即如＿レ教往＿レ彼。
道経＿二印南野＿一。時値＿二驟雨＿一憩＿二于樹下＿一。傍有＿二 一盲嫗＿一。師怪
問＿二其族里＿一乃母也。於＿レ是子母相遇悲喜交集。然以＿二母眼
喪＿一レ明為＿レ慊。乃黙＿二-念観音大士＿一。忽豁然朗明。見者聞者莫＿レ
弗＿二嘖嘖而感嘆＿一焉。師与＿レ母同帰＿二郷里＿一。於＿二先考遺跡得＿二
伏蔵＿一。乃建＿二寺其地＿一。大作＿二仏事＿一。以増＿二冥報＿一。師念＿下嘗祈＿中-念
地蔵大士。聖德太子＿上。乃就＿二清凉寺＿一建＿二 地蔵院＿一。像＿二大士
太子于院中＿一。嘉元間。招提寺真性律師遷化。虚＿二其席＿一。衆
請＿レ師補＿レ之。師却不＿レ応。特挙＿二勤性算公＿一代＿レ之。応長元年
九月二十九日趺坐念仏而化。容貌紅潤如＿レ生。時有＿二異
香慶雲之瑞＿一。享＿二世寿＿一 八十有九。坐七十一夏。門人就＿二法
金剛院＿一樹＿レ塔旌＿レ徳焉。師生平所＿レ造伽藍三十所。所化四
部弟子凡七十万人。
賛曰。塞＿二 天地＿一而横＿二 四海＿一者其唯孝乎。三教皆尊＿レ之。而
【左頁下段】
仏教殊尊也。故仏初結＿二大戒＿一。則曰孝名為＿レ戒。蓋孝者大
戒之所＿レ先也。戒者衆善之所＿二-以生＿一也。為＿レ善微＿レ戒善何
生耶。為＿レ戒微＿レ孝戒何自耶。円覚律師精＿二於戒＿一而篤＿二乎孝＿一。
於＿二仏世尊之意＿一得＿レ之矣。観＿二其一為祷祈則母眼頓開＿一。与＿二
盛彦陳遺之事＿一正相似。皆孝感之所＿レ致也。
西大寺慈真和尚伝
和尚諱信空。字慈道。以＿二寛喜三年＿一生＿二于和洲某氏＿一。自＿レ幼
有＿二出塵之志＿一。仁治三年興正菩薩遊化至＿二其家＿一。講＿二梵網
経＿一。師見興正＿一。忻然如＿二旧識＿一。白＿二父母＿一願＿レ為＿二之弟子＿一。父母
知＿レ有＿二夙縁＿一不＿二之禁＿一。遂以＿二是年二月十六日＿一届＿二西大寺＿一。
興正度以為＿レ僧。授以＿二 五戒＿一。時師年十有二。興正以＿二法器＿一
期＿レ之。用＿レ意提誨。既進具。諸部奥義無＿レ不＿二洞瞩＿一。文永中。
興正興＿二-建南都般若寺＿一。命＿レ師尸＿二其位＿一。自＿レ是名望日高。弘
安八年冬十一月。興正結＿二-界大御輪寺＿一。師為＿二答法＿一焉。又
建＿二浮屠＿一已落成。師集＿レ衆開＿二慶讃会＿一。正応三年。興正捨
寿。衆挙＿レ師補＿二-処西大＿一。蓋徳重而位帰＿レ之也。当＿二是時＿一大
振＿二乃父之道＿一。四衆依帰不＿三翅百川朝＿二乎大海＿一。建治上皇
現代語訳
【右頁上段】
である。嘉暦二年（1327年）、後醍醐帝は師の徳を追崇し、菩薩の号を賜った。
賛曰：興正菩薩は毘尼（戒律）の道を以て天下の学者を陶冶した。師は実にその門下から抜きん出て、よく正法の幢を樹立し、蔚然として一方の衆首となった。道韻は高く北斗や泰山と同じで、徳声は蘭桂のように香った。そしてまた性格は極めて仁慈で、物を利益することができることについては何もしなかったということはない。ああ、師のような人は、千百人中に一、二人も見ることができない。菩薩と諡されたのは、まさに当然である。
**東栄寺顕律俊律師伝**
律師の諱は源俊、顕律はその号である。出家後は南都に居住した。嘉禎年間（1235-1238）、泉涌定舜律師が海龍王寺に講座を立てた時、師は聴講に従った。その後京都に観光し、月翁鏡律師の門下に入って宗部を学び、幽玄な義理を窮究した。去って円晴律師に謁見し、師資の道が合致し、遂に入室弟子となった。後に関東の東栄寺を主宰し、法沢を弘流して万物が均しく潤った。その終末は詳らかでない。
**慈寂・唯道二律師伝**
慈寂律師の諱は見空、興正の徒弟であった。仁治二年（1241年）に具戒を受け、文永五年（1268年）に灌頂を受けた。律・密二教について通徹しないことはなかった。後に海龙王寺に住し、大いに道化を行った。その終わりは知られていない。
唯道律師の諱は実舜、弘長二年（1262年）に西大寺で十戒を稟け、文永五年に具支灌頂を受け、翌年具戒に進んだ。学業が優
【右頁下段】
れ、道山のように聳え抜きん出ていた。
**京兆法金剛院道御円覚律師伝**
律師の諱は修広、字は道御、姓は大鳥氏、伊賀国服部の人である。父の名は広元。嘗て春日明神の祠に詣でて子を祈り、百日を期とした。期満ちて瑞夢を感じ、その妻は遂に妊娠した。貞応二年（1223年）に誕生した。わずか三歳で父が亡くなり、母は寡婦となって養うことができなかった。そこで氏族と郷里をその衣の領に書き、東大寺の側に棄てた。その時梅本公という人がいて、春日廟に詣でた際にこれを得て養った。志学の年齢に比して東大寺で剃髪し、沙弥戒を受けた。十八歳で菅原寺に入り、如法に法華経を繕写して先考の冥福を讃嘆した。この年招提寺に往き、円律師・玄律師から具戒を受けた。持犯開遮の教えについて精究しないことはなかった。また法隆寺で法華経、勝鬘経、維摩経等を学び、霊山院で両部密法を稟けた。これより声名は日々隆盛となった。師は常に母に面会することを思い続けた。上宮太子の夢殿に詣でて至心に祈祷すると、太子が小童に託して言った。「汝が所願を満たしたいなら、融通念仏を唱えて四衆を勧誘すべきである。」師は忻躍に堪えず、去って京兆の法金剛院に届き、大いに融通念仏会を建立した。ここに僧俗が一同に集まり、耕作者は鋤を置き、機織りの者は杼を投げて来るまでになった。凡そ衆は十万に満ちた。そこで師はこれらの人々のために大斎を設け、発願回向して浄土の報いを厳かにした。このように終わってはまた始めることを繰り返した。故に時の人は「十万上人」と称した。この事が朝廷に聞こえ、後宇多帝は円覚上人の
【左頁上段】
号を賜った。師はまた嵯峨の清涼寺に念仏会を建て、傾倒する者がますます盛んになった。屡々愛宕山に詣でた。その山は地蔵大士の霊跡であった。大士の神力が必ず母を尋ねる願いを陰で助けてくれると考えた。ある日異僧がいて師に告げて言った。「播州に往ってこれを尋ねるべきである。即座に遇うであろう。」言い終わると忽然として見えなくなった。これが大士の応現であることを知った。即座に教えの通り彼の地に往った。道中印南野を経た時、驟雨に値って樹下で憩った。傍らに一人の盲いた老婆がいた。師が怪しんでその族里を問うと、なんと母であった。ここに於いて子母が相遇し、悲喜が交錯した。しかし母の眼が明を失っていることを慊しく思い、そこで黙念して観音大士に祈った。忽ち豁然として明朗になり、見た者聞いた者は嘖々として感嘆しないものはいなかった。師は母と共に郷里に帰り、先考の遺跡で伏蔵を得た。そこで其の地に寺を建て、大いに仏事を作して冥報を増した。師は嘗て地蔵大士と聖徳太子に祈念したことを思い、清涼寺に就いて地蔵院を建て、院中に大士と太子の像を安置した。嘉元年間（1303-1306）、招提寺の真性律師が遷化し、その席が空いた。衆は師にこれを補うことを請うたが、師は応じることを却けて、特に勤性律師を挙げて代わらせた。応長元年（1311年）九月二十九日、趺坐念仏して化した。容貌は紅潤で生きているかのようであった。その時異香と慶雲の瑞があった。世寿八十九歳を享け、坐夏七十一年であった。門人は法金剛院に塔を樹てて徳を旌した。師の生涯で造営した伽藍は三十所、教化した四部弟子は凡そ七十万人であった。
賛曰：天地に塞がり四海に横たわるもの、それはただ孝であろうか。三教皆これを尊ぶが、
【左頁下段】
仏教は殊に尊んでいる。故に仏が初めて大戒を結んだ時、「孝を戒と名づける」と言った。蓋し孝は大戒の先とするところである。戒は衆善の生ずるところである。戒がなければ善はどこから生じるのか。孝がなければ戒はどこから自ずと生じるのか。円覚律師は戒に精しくて孝に篤かった。仏世尊の意において、これを得たのである。その祈祷によって母の眼が頓に開いたのを観るに、盛彦・陳遺の事と正に相似している。皆孝感の致すところである。
**西大寺慈真和尚伝**
和尚の諱は信空、字は慈道、寛喜三年（1231年）に和州のある氏に生まれた。幼少より出塵の志があった。仁治三年（1242年）興正菩薩が遊化してその家に至り、梵網経を講じた。師が興正を見ると、忻然として旧知のようであった。父母に願い出てその弟子となりたいと言った。父母は宿縁があることを知って禁じなかった。遂にこの年二月十六日に西大寺に届き、興正が度して僧とし、五戒を授けた。時に師の年は十二歳であった。興正は法器として期待し、用意深く教誨した。既に具戒に進むと、諸部の奥義について洞察しないことはなかった。文永年中（1264-1275）、興正が南都の般若寺を興建し、師にその位を主宰させた。これより名望は日々高くなった。弘安八年（1285年）冬十一月、興正が大御輪寺に結界し、師が答法を行った。また浮屠を建てて既に落成すると、師は衆を集めて慶讃会を開いた。正応三年（1290年）、興正が捨寿すると、衆は師を挙げて西大寺を補処させた。これは徳が重くて位がこれに帰したのである。この時に当たって大いに乃父の道を振るい、四衆の依帰することは百川が大海に朝するが如くであった。建治上皇は
英語訳
**Right Page Upper Section**
[This refers to the previous Mañjuśrī statue]. In the 2nd year of Karyaku (1327), Emperor Go-Daigo posthumously honored the master's virtue and bestowed upon him the title of Bodhisattva.
The encomium states: Kōshō Bodhisattva used the path of vinaya to cultivate scholars throughout the realm. The master truly emerged prominently from among his disciples, was able to establish the banner of the true Dharma, and became magnificently the leader of the community in that region. His spiritual resonance was as lofty as the North Star and Mount Tai, and his virtuous reputation was fragrant like orchids and cassia. Moreover, his nature was extremely compassionate, and there was nothing he would not do that could benefit beings. Alas, a person like this master cannot be seen even once or twice among a thousand or hundred people. That he was posthumously titled "Bodhisattva" was truly appropriate.
**Biography of Vinaya Master Kenritsu Shun of Tōeiji**
The vinaya master's religious name was Genshun, and Kenritsu was his title. After leaving lay life he resided in the Southern Capital. During the Kateei era (1235-1238), when Vinaya Master Jōyū Teishun established lectures at Kairyūōji, the master attended as a student. Later he went sightseeing in the capital and entered under Vinaya Master Getsuō Kyō, studying the sectarian teachings and thoroughly investigating their profound principles. He then went to meet Vinaya Master Ensei, and finding their teacher-student relationship harmonious, he became an inner-chamber disciple. Later he presided over Tōeiji in the Kantō region, spreading the Dharma widely so that all beings were equally moistened. The details of his final years are unknown.
**Biographies of the Two Vinaya Masters Jijaku and Yuidō**
Vinaya Master Jijaku's religious name was Kenkū, and he was a disciple of Kōshō. In the 2nd year of Ninji (1241) he received full ordination, and in the 5th year of Bun'ei (1268) he received abhiṣeka. There was nothing in the two teachings of vinaya and esoteric Buddhism that he did not master completely. Later he resided at Kairyūōji and greatly practiced spiritual transformation. His end is unknown.
Vinaya Master Yuidō's religious name was Jishun. In the 2nd year of Kōchō (1262) he received the ten precepts at Saidaiji, in the 5th year of Bun'ei he received complete abhiṣeka, and the following year he progressed to full ordination. His learning was excellent
**Right Page Lower Section**
and outstanding, towering like a mountain of the Way.
**Biography of Vinaya Master Dōgo Enkaku of Hōkongōin in the Capital**
The vinaya master's religious name was Shūkō, his courtesy name was Dōgo, his family name was Ōtori, and he was from Hattori in Iga Province. His father's name was Hiromoto. He once visited the shrine of Kasuga Myōjin to pray for a child, setting a period of one hundred days. When the period ended he received an auspicious dream, and his wife then became pregnant. He was born in the 2nd year of Jōō (1223). At the tender age of three his father died, and his widowed mother could not raise him. So she wrote his clan and native place on his clothing collar and abandoned him beside Tōdaiji. At that time there was Lord Umemoto who, while visiting Kasuga Shrine, found and raised him. When he reached the age of learning he shaved his head at Tōdaiji and received śrāmaṇera precepts. At eighteen he entered Suganharadera and properly copied the Lotus Sutra to praise his deceased father's spiritual welfare. That year he went to Shōdaiji and received full ordination from Vinaya Masters En and Gen. There was nothing about the principles of what to uphold, what constitutes violations, what is permitted, and what is prohibited that he did not thoroughly investigate. He also studied the Lotus, Śrīmālā, Vimalakīrti and other sutras at Hōryūji, and received the two-division esoteric teachings at Reisanin. From this time his reputation grew daily. The master constantly thought about meeting his mother without cease. He visited the Yumedono (Dream Hall) of Prince Jōgū and prayed with utmost sincerity. The Prince spoke through a small child, saying: "If you wish to fulfill your aspiration, you must chant the Yūzū Nenbutsu to guide and encourage the four assemblies." The master could not contain his joy. He went to Hōkongōin in the capital and greatly established Yūzū Nenbutsu assemblies. Thereupon monks and laypeople gathered as one, with even farmers laying down their plows and weavers throwing aside their shuttles to come. The crowd totaled one hundred thousand. The master then established great feasts for them, making vows and dedicating merit to adorn the pure reward. This continued repeatedly without end. Therefore people of the time called him "One Hundred Thousand Saint." Word of this reached the court, and Emperor Go-Uda bestowed upon him the title
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"Saint Enkaku." The master also established nenbutsu assemblies at Seiryōji in Sagashima, and those who inclined toward him became even more numerous. He frequently visited Mount Atago, which was the sacred site of Jizō Bodhisattva. He thought that the Bodhisattva's spiritual power would surely provide hidden assistance for his wish to find his mother. One day a strange monk told the master: "You should go to Harima Province to search - you will meet her immediately." Having spoken, he suddenly disappeared. The master knew this was a manifestation of the Bodhisattva. He immediately went there as instructed. While traveling through Innami Plain, he encountered sudden rain and rested under a tree. Nearby was a blind old woman. When the master curiously asked about her clan and locality, it was his mother! Here mother and son met, with sorrow and joy intermingled. However, he felt regret that his mother's eyes had lost their sight, so he silently invoked Avalokiteśvara Bodhisattva. Suddenly her sight was brilliantly restored. Those who saw and heard of this all clicked their tongues in wonder and admiration. The master returned to his native place together with his mother, and at his father's former site discovered a buried treasure. He then built a temple on that land and performed great Buddhist services to increase spiritual rewards. The master recalled having once prayed to Jizō Bodhisattva and Prince Shōtoku, so he built a Jizō Hall at Seiryōji and installed images of the Bodhisattva and the Prince in the hall. During the Kagen era (1303-1306), Vinaya Master Shinshō of Shōdaiji passed away, leaving his position vacant. The community requested the master to fill it, but the master declined and specifically recommended Vinaya Master Kinshō to take his place instead. On the 29th day of the 9th month of the 1st year of Ōchō (1311), he passed away sitting in meditation while chanting the nenbutsu. His countenance was ruddy and fresh as if alive. At that time there were auspicious signs of unusual fragrance and celebratory clouds. He lived eighty-nine years and sat for seventy-one summers. His disciples erected a pagoda at Hōkongōin to commemorate his virtue. During his lifetime the master built thirty monastery complexes and taught 700,000 disciples from the four assemblies.
The encomium states: What fills heaven and earth and spans the four seas - is this not filial piety alone? All three teachings revere it, but
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Buddhism especially reveres it. Therefore when the Buddha first established the great precepts, he said "Filial piety is called precept." Indeed, filial piety is what the great precepts place first. Precepts are what give birth to all good deeds. Without precepts, from where would goodness arise? Without filial piety, from where would precepts naturally arise? Vinaya Master Enkaku was precise in precepts and sincere in filial piety. He attained the Buddha World-Honored One's intention. Observing how through his single prayer his mother's eyes suddenly opened, this is exactly similar to the cases of Sheng Yan and Chen Yi - all were brought about by the response to filial devotion.
**Biography of Priest Jishin of Saidaiji**
The priest's religious name was Shinkū, his courtesy name was Jidō, and he was born in the 3rd year of Kanki (1231) to a certain family in Yamato Province. From childhood he had aspirations to transcend the dusty world. In the 3rd year of Ninji (1242), Kōshō Bodhisattva came traveling to teach at his home and lectured on the Brahmā's Net Sutra. When the master saw Kōshō, he was joyful as if meeting an old acquaintance. He requested of his parents to become his disciple. His parents, knowing there was a karmic connection from past lives, did not forbid it. So on the 16th day of the 2nd month of that year he went to Saidaiji, and Kōshō ordained him as a monk and conferred the five precepts upon him. At that time the master was twelve years old. Kōshō regarded him as a Dharma vessel and instructed him with careful attention. After progressing to full ordination, there was nothing about the profound meanings of various sections that he did not perceive clearly. During the Bun'ei era (1264-1275), when Kōshō restored Hannyaji in the Southern Capital, he appointed the master to preside over that position. From this time his reputation grew daily. In the winter of the 8th year of Kōan (1285), in the 11th month, when Kōshō consecrated Daigorinnji, the master performed the Dharma response. When the pagoda was built and completed, the master gathered the assembly and held a celebration assembly. In the 3rd year of Shōō (1290), when Kōshō passed away, the assembly chose the master to succeed at Saidaiji. This was because his virtue was weighty and the position naturally came to him. At this time he greatly promoted his spiritual father's path, and the four assemblies' taking refuge was like a hundred rivers flowing toward the great ocean. Emperor Kenji