一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
志存＿二仏乗＿一。円＿二頂相＿一。一日御＿二-覧心地観経中。妻子珍宝及
王位。臨命終時無随者。唯戒及施不放逸。今世後世為
伴侶之文＿一。大生＿二感悟＿一。謂＿二左右＿一曰。朕既出家。将欲＿レ受＿二
具戒＿一。畴称＿レ為＿二朕戒師＿一乎。僉曰。興正菩薩大弟子信空
律師。拠＿二南都西大寺＿一。道価高邁。宜＿二降＿レ旨召＿一レ之。上遣＿レ使
延＿レ師。師応＿レ命入＿レ宮。上大悦。偶値＿二布薩日＿一。奉＿レ旨行＿二梵
網布薩＿一。陞＿レ座誦＿二戒本＿一。至＿二乃至成仏道。悉猶戒為本。是
故有智人。堅心守護戒。寧喪失身命。慎勿有所犯＿一。上感
泣久之。至＿二於公卿大夫＿一。莫＿レ不＿レ反＿レ袂。上乃従＿レ師受＿二具足
戒＿一。執＿二弟子之礼＿一甚謹。特以＿二 六六州中国分寺＿一為＿二西大寺
之枝院＿一。談天門亦従＿レ師受＿二大比丘尼戒＿一。於＿レ是律風益振。
無＿レ異＿二興正住世時＿一也。徳治元年十月結＿二-界讃之鷲峰寺＿一。
与＿二比丘六十余人＿一同行＿二布薩＿一。住世既久。棄＿二学子＿一行＿二-脚
他方＿一。時正和五年正月二十六日也。春秋八十有六。法
臈若干。門人定泉。英心。寥源。定盛。澄心等。若干人。嘉
歴四年。後醍醐天皇賜＿二号慈真和尚＿一。其勅詔略曰。伝灯
大法師位信空律師者。戒行清峻。道徳高邁。以故後宇多

【右頁下段】
帝就稟＿二無願之戒＿一。談天仙院従円＿二大尼之律儀＿一。朕追＿二-慕
其徳＿一。諡＿二慈真和尚＿一云。
賛曰。予按＿二鏡慧公神託記＿一曰。三輪明神附＿二 七歳童女＿一騰＿レ
空高七尺。喜躍不＿レ已。旁人怪問。何為其然也。曰喜＿下霊
鷲釈迦鶏足迦葉現＿二身此方＿一而説法度生＿上故。曰其為＿レ誰。
曰西大寺思円上人。般若寺慈道公是也。以＿レ是知。興正菩
薩乃釈迦応化。而師亦迦葉再来也。嗚呼異哉師之群行。
其詳雖＿レ若＿レ不＿レ可＿レ知。挙＿レ此而推＿レ之。則其道超＿二-出凡庸＿一断
可＿レ信矣。
　　泉福寺戒印秀律師伝
律師諱源秀。字戒印。莫＿レ詳＿二姓氏＿一。受性誠実。脱＿レ俗為＿レ僧。
師＿二-事興正菩薩＿一受＿レ業。進具之後。精＿二於律学＿一而道行。尤
為＿二時人＿一所＿レ重。建＿二泉福寺＿一為＿二第一世＿一。弘長二年師年七
十。興正有＿二関東之行＿一。招＿レ師監＿二-守西大＿一。師送＿二興正於木
津河之滸＿一。作礼而謂曰。其桑楡残景与＿レ死為＿レ隣。何得＿三再
瞻＿二慈顔＿一乎。雖＿レ然吾願世世毘＿二-賛本師＿一。弘＿レ法利＿レ生。縦百
千万億劫終不＿二退転＿一。因唱＿レ偈曰。願我生生得＿レ侍＿レ師。如＿二

【左頁上段】
影随＿レ形不＿二暫離＿一。弘＿レ法利＿レ生助＿二玄化＿一。塵点劫海。終不＿レ辞。
唱畢潸然不＿三自知＿二涕之下＿一。其重＿レ法敬＿レ師之志不＿二亦至＿一乎。
師入寂時。関東鹿島大明神託云。源秀律師棄＿二 人間世＿一。
得＿二西方中品中生＿一。忍性律師聞而驚嘆。遣＿レ使問＿レ之。果師
告＿レ終。黒白聞者莫＿レ不＿二感嘆而起＿一レ信焉。
賛曰。観経以＿レ奉＿二-事師長＿一為＿二浄業正因＿一。于＿二秀公＿一験＿レ之。
　　賢明済律師伝
律師諱慈済。号賢明。不＿レ知氏族＿一。山城州人也。小字多
聞。童子自＿レ幼英敏不＿レ甘＿レ処＿レ俗。寛元元年依＿二興正菩薩＿一。薙
染学＿二出世間法＿一。既受具入＿二大悲菩薩輪下＿一。潜＿二心律学＿一。詳＿二-
覈深義＿一。又受＿二密教于海龍王寺＿一。後住＿二相州極楽寺＿一。道風
高潔。為＿二皁白＿一之所＿レ重。一夕夢与＿二文殊菩薩＿一賦＿二連歌＿一。其
歌載在＿二沙石集＿一。師後不＿レ知＿レ所＿レ終。有＿二嗣法弟子＿一。善願忍
律師。
　　京兆桂宮院中観禅律師伝
律師諱澄禅。字中観。俗縁秦氏。山城州小栗棲人。建長
三年受＿二具戒於興正菩薩＿一。執行持心而絶＿二瑕纇＿一。嘗学＿二 三

【左頁下段】
論于東大寺＿一。又習＿二密教于醍醐覚洞院親快僧正＿一。悉入＿二
其壷奥＿一。某年間住＿二京兆桂宮院＿一。大行＿二毘尼＿一。余力繕＿二-修寺
宇＿一。道声洋溢。四部帰＿レ之。故桂宮立＿レ師為＿二弘律之始祖＿一
焉。嘗在＿二醍醐＿一。約＿二千日期＿一修＿二密法＿一。感＿三舎利現＿二于壇上＿一。又
恒伊勢八旙清瀧諸神顕現。為説＿二顕密奥義＿一。或嘆＿二其観
法精微＿一。或嘆＿二其戒行厳潔＿一。如＿レ是感応種種不＿二 一而足＿一。具
在＿二師所＿レ撰神託記＿一。玆不＿二殫述＿一。徳治二年二月二日示寂。
俗寿八十一。僧臈五十六。所＿レ著有＿二 三論玄義撿幽鈔等
若干巻＿一。
賛曰。制行能感＿二於人＿一固難。而能通＿二於神明＿一為＿二尤難＿一。今
禅律師屡致＿レ令＿二諸神感動＿一。非＿二其徳行過＿レ 人者＿一何以至＿レ是
哉。
　　長禅尊律師伝
律師諱幸尊。字長禅。不＿レ知＿二何許人＿一也。少出家有＿二解行＿一。
従＿二興正菩薩＿一以申＿二北面＿一。建長八年受＿二息慈戒＿一。康元二年
進＿二具足戒＿一。諸宗典籍備究＿二文義＿一。而以＿二律密二教＿一致＿レ名。
文永四年受＿二具支潅頂＿一。嗣後住＿二海龍王寺＿一。為＿二第四世＿一大

現代語訳

【右頁上段】
志は仏乗に存し、頂相を円かにしていた。ある日『心地観経』中の「妻子・珍宝および王位も、臨命終の時には随う者なし。ただ戒および施と不放逸のみ、今世・後世の伴侶となる」という文を御覧になり、大いに感悟を生じた。左右の者に言われた。「朕は既に出家した。まさに具戒を受けようと思う。誰が朕の戒師にふさわしいだろうか。」皆が言った。「興正菩薩の大弟子である信空律師が、南都西大寺に拠っております。道価が高邁で、旨を降して召されるのが宜しいでしょう。」上皇は使者を遣わして師を延請した。師は命に応じて宮中に入った。上皇は大いに悦んだ。たまたま布薩の日に値したので、旨を奉じて梵網布薩を行った。座に昇って戒本を誦し、「乃至成仏の道まで、悉く猶戒を本とする。是故に智ある人は、堅く心して戒を守護する。寧ろ身命を喪失するとも、慎んで犯すところあることなかれ」に至った時、上皇は感泣すること久しかった。公卿大夫に至るまで、袂を返さない者はいなかった。上皇はそこで師から具足戒を受け、弟子の礼を執ること甚だ謹んでいた。特に六十六州中の国分寺を西大寺の枝院とした。談天門（皇后）もまた師から大比丘尼戒を受けた。ここにおいて律風がますます振るい、興正の住世の時と異なることがなかった。徳治元年（1306年）十月、讃岐の鷲峰寺に結界し、比丘六十余人と共に布薩を行った。住世すること既に久しく、弟子たちを棄てて他方に行脚した。時は正和五年（1316年）正月二十六日であった。春秋八十六歳。法臘は若干年。門人には定泉、英心、寥源、定盛、澄心等、若干人がいた。嘉暦四年（1329年）、後醍醐天皇は慈真和尚の号を賜った。その勅詔には略して言う。「伝灯大法師位信空律師は、戒行が清峻で、道徳が高邁である。故に後宇多

【右頁下段】
帝は就いて無願の戒を稟け、談天仙院は大尼の律儀を円満にした。朕はその徳を追慕し、慈真和尚と諡する」と。

賛曰：私が鏡慧公の神託記を按ずるに言う。「三輪明神が七歳の童女に附いて空に騰がること高さ七尺、喜躍して已まなかった。傍らの人が怪しんで問うた。何故そのようなのか。言うには、霊鷲の釈迦、鶏足の迦葉がこの方に現身して説法度生するのを喜ぶ故である。言うには、その者は誰か。言うには、西大寺の思円上人、般若寺の慈道公これである」と。これによって知る。興正菩薩は釈迦の応化であり、師もまた迦葉の再来である。ああ異なるかな、師の群行。その詳細は知り難いように思われるが、これを挙げて推し量れば、その道が凡庸を超出していることは断じて信じられる。

**泉福寺戒印秀律師伝**
律師の諱は源秀、字は戒印。姓氏は詳らかでない。受性は誠実で、俗を脱して僧となった。興正菩薩に師事して受業した。進具の後、律学に精しくして道行があり、特に時人に重んじられた。泉福寺を建てて第一世となった。弘長二年（1262年）師の年七十、興正が関東への行があり、師を招いて西大寺を監守させた。師は興正を木津河の滸で送り、作礼して言った。「その桑楡の残景は死と隣り合っている。どうして再び慈顔を瞻ることができようか。しかしながら、吾の願いは世々に本師を毘賛し、法を弘め生を利すること。縦え百千万億劫であろうとも終に退転しない。」因って偈を唱えて言った。「願わくば我れ生々に師に侍することを得て、

【左頁上段】
影が形に随って暫くも離れないように。法を弘め生を利し玄化を助け、塵点劫海、終に辞さじ。」唱え畢って潸然として自ら涕の下るのを知らなかった。その法を重んじ師を敬う志、また至らないことがあろうか。師が入寂した時、関東の鹿島大明神が託して言った。「源秀律師は人間世を棄てて、西方の中品中生を得た。」忍性律師がこれを聞いて驚嘆し、使者を遣わして問うと、果たして師の告終であった。黒白の聞く者で感嘆して信を起こさない者はいなかった。

賛曰：観経は師長に奉事することを浄業正因とする。秀公においてこれを験証する。

**賢明済律師伝**
律師の諱は慈済、号は賢明。氏族は知られない。山城州の人である。小字は多聞。童子の時から英敏で俗に処することを甘んじなかった。寛元元年（1243年）興正菩薩に依って、薙染して出世間法を学んだ。既に受具して大悲菩薩の輪下に入り、心を律学に潜め、深義を詳覈した。また海龍王寺で密教を受けた。後に相州極楽寺に住し、道風が高潔で、皂白に重んじられた。ある夕べ文殊菩薩と連歌を賦すという夢を見た。その歌は沙石集に載せられている。師は後にどこで終わったか知られない。嗣法の弟子に善願忍律師がいる。

**京兆桂宮院中観禅律師伝**
律師の諱は澄禅、字は中観。俗縁は秦氏、山城州小栗棲の人である。建長三年（1251年）興正菩薩から具戒を受けた。執行持心して瑕纇を絶った。嘗て東大寺で三

【左頁下段】
論を学び、また醍醐覚洞院の親快僧正から密教を習い、悉くその壷奥に入った。某年間京兆桂宮院に住し、大いに毘尼を行った。余力で寺宇を繕修し、道声が洋溢して四部がこれに帰した。故に桂宮は師を弘律の始祖と立てた。嘗て醍醐にあって、千日を期として密法を修し、舎利が壇上に現れるのを感じた。また常に伊勢・八幡・清瀧諸神が顕現し、顕密の奥義を説かれた。あるいはその観法の精微を嘆じ、あるいはその戒行の厳潔を嘆じた。このような感応は種々で一つに尽きることがない。具さには師の撰した神託記にある。ここでは殫述しない。徳治二年（1307年）二月二日示寂。俗寿八十一歳、僧臘五十六年。著述に三論玄義検幽鈔等若干巻がある。

賛曰：制行が人を感ぜしめることも固より難しいが、神明に通ずることができるのは尤も難しい。今、禅律師は屢々諸神を感動させた。その徳行が人を過ぎる者でなければ、何を以てここに至ろうか。

**長禅尊律師伝**
律師の諱は幸尊、字は長禅。どこの人か知られない。少くして出家し解行があった。興正菩薩に従って北面を申した。建長八年（1256年）息慈戒を受け、康元二年（1257年）具足戒に進んだ。諸宗の典籍について文義を備に究め、律密二教を以て名を致した。文永四年（1267年）具支灌頂を受けた。その後海龍王寺に住して第四世となり、大いに

英語訳

**Right Page Upper Section**
His aspirations were devoted to the Buddha Vehicle, and he had perfected the crown protuberance. One day he read in the *Xindi Guan Jing* (Sutra on Contemplation of the Mind-Ground): "Wife, children, treasures, and royal position - at the time of death there are none who follow. Only precepts, charity, and non-negligence serve as companions in this life and the next." This greatly awakened and moved him. He said to his attendants: "I have already left home. I wish to receive full ordination. Who would be suitable as my precept master?" All replied: "The great disciple of Kōshō Bodhisattva, Vinaya Master Shinkū, resides at Saidaiji in the Southern Capital. His spiritual worth is lofty and noble - it would be appropriate to send down an edict summoning him." The retired emperor dispatched an envoy to invite the master. The master responded to the command and entered the palace. The emperor was greatly pleased. It happened to coincide with a *uposatha* day, so following the imperial command, he performed the Brahmā's Net *uposatha*. Ascending the seat, he recited the precept text, and when he reached the passage "Even unto the attainment of Buddhahood, all is based upon precepts. Therefore, those with wisdom firmly guard and protect the precepts in their hearts. Better to lose body and life than to carelessly commit any violation," the emperor wept with emotion for a long time. From the court nobles and ministers down, none failed to wipe their sleeves. The emperor then received full ordination from the master, performing the disciple's ceremonies with great reverence. He specially designated the provincial temples (*kokubunji*) of the sixty-six provinces as branch temples of Saidaiji. The Empress Dantenmon also received the great bhikshuni precepts from the master. At this point the vinaya tradition flourished even more, no different from when Kōshō was alive in the world. In the 1st year of Tokuji (1306), in the 10th month, he consecrated Shūhōji in Sanuki and performed *uposatha* together with over sixty monks. Having lived in the world for a long time, he left his disciples behind and went wandering to other regions. This was on the 26th day of the 1st month of the 5th year of Shōwa (1316). He was eighty-six years old. His Dharma age was several decades. His disciples included Jōsen, Eishin, Ryōgen, Jōsei, Chōshin, and several others. In the 4th year of Karyaku (1329), Emperor Go-Daigo bestowed upon him the title "Priest Jishin." His imperial edict stated in summary: "The Lamp-Transmitting Great Dharma Master Vinaya Master Shinkū was pure and lofty in his precept conduct and noble and exalted in his virtue. Therefore Emperor Go-Uda received the vow-less precepts from him, and the Dantensenin perfected the vinaya discipline for great nuns. I posthumously honor his virtue and bestow upon him the posthumous title Priest Jishin."

**Right Page Lower Section**
The encomium states: I have examined the Divine Oracle Record of Master Kyōe, which says: "The deity Miwa possessed a seven-year-old girl who rose into the air seven feet high, leaping with joy without ceasing. Bystanders wondered and asked why this was so. She said it was because she rejoiced that Śākyamuni of Vulture Peak and Kāśyapa of Cock's Foot had manifested in this realm to teach the Dharma and save beings. They asked who these were. She said they were Saint Shien of Saidaiji and Master Jidō of Hannyaji." From this we know that Kōshō Bodhisattva was a responsive manifestation of Śākyamuni, and the master was also Kāśyapa's return. Ah, how extraordinary were the master's various practices! Though the details seem unknowable, citing this evidence and reasoning from it, we can certainly trust that his spiritual path transcended the ordinary.

**Biography of Vinaya Master Kaiin Shū of Senpukuji**
The vinaya master's religious name was Genshū, his courtesy name was Kaiin. His family name is unknown. His innate nature was sincere and truthful. He left lay life to become a monk and served Kōshō Bodhisattva as his teacher, receiving instruction. After progressing to full ordination, he was precise in vinaya studies and his spiritual practice was especially valued by people of the time. He built Senpukuji and became its first abbot. In the 2nd year of Kōchō (1262), when the master was seventy years old, Kōshō had business in the Kantō region and summoned the master to oversee Saidaiji. The master saw Kōshō off at the banks of the Kizu River, prostrated, and said: "This twilight of mulberry and elm trees neighbors death itself. How can I hope to gaze upon your compassionate countenance again? Nevertheless, my vow is to assist and praise my root teacher life after life, propagating the Dharma and benefiting beings. Even if it takes hundreds of thousands of millions of eons, I will never retreat." He then chanted a verse: "I vow that in life after life I may attend the master,

**Left Page Upper Section**
Like a shadow following form, never departing for a moment. Propagating Dharma, benefiting beings, assisting in profound transformation - through dust-mote eons and seas of kalpas, I will never decline." When he finished chanting, tears flowed down his cheeks without his knowing it. Could his spirit of revering the Dharma and honoring his teacher be any more complete? When the master entered nirvana, the great deity Kashima in the Kantō region gave an oracle saying: "Vinaya Master Genshū has abandoned the human world and attained middle grade, middle birth in the Western Paradise." When Vinaya Master Ninshō heard this, he was amazed and sent an envoy to inquire - indeed, it was the master's final moment. Monks and laypeople who heard this all felt moved to faith and admiration.

The encomium states: The *Guan Jing* considers serving teachers and elders to be the true cause of pure karma. This is verified in Master Shū.

**Biography of Vinaya Master Kenmyō Sai**
The vinaya master's religious name was Jisai, his title was Kenmyō. His family lineage is unknown - he was from Yamashiro Province. His childhood name was Tamon. From youth he was intelligent and quick, unwilling to remain content in lay life. In the 1st year of Kangen (1243) he relied upon Kōshō Bodhisattva, shaved his head and took the dye, studying the supramundane Dharma. After receiving full ordination he entered under Great Compassion Bodhisattva, devoted his mind to vinaya studies, and carefully investigated the profound meanings. He also received esoteric teachings at Kairyūōji. Later he resided at Gokurakuji in Sagami Province. His spiritual reputation was lofty and pure, valued by monks and laypeople alike. One evening he dreamed of composing *renga* (linked verse) with Mañjuśrī Bodhisattva. That poem is recorded in the *Shasekishū*. The master's final whereabouts are unknown. He had a Dharma-heir disciple, Vinaya Master Zengan'nin.

**Biography of Vinaya Master Chūkan Zen of Keigūin in the Capital**
The vinaya master's religious name was Chōzen, his courtesy name was Chūkan. His lay family was the Hata clan, and he was from Ogurisu in Yamashiro Province. In the 3rd year of Kenchō (1251) he received full ordination from Kōshō Bodhisattva. He maintained strict observance with an unwavering mind, eliminating all flaws. He once studied the Three

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Treatises at Tōdaiji and also learned esoteric teachings from Archbishop Shinkai of Kakudōin at Daigo, completely mastering their profound depths. For several years he resided at Keigūin in the capital, greatly practicing vinaya. With his remaining energy he repaired and renovated the temple buildings. His spiritual reputation spread far and wide, and the four assemblies took refuge in him. Therefore Keigū established the master as the founding patriarch of vinaya propagation there. Once while at Daigo, he practiced esoteric methods for a thousand-day period and experienced relics manifesting on the altar. Also, the various deities of Ise, Hachiman, and Seiryū regularly appeared and expounded the profound meanings of exoteric and esoteric teachings. Sometimes they praised the subtlety of his contemplative methods, sometimes they praised the strict purity of his precept conduct. Such spiritual responses were varied and cannot be exhausted in a single account. The details are in the Divine Oracle Record compiled by the master, which I will not elaborate upon here. He passed away on the 2nd day of the 2nd month of the 2nd year of Tokuji (1307). His worldly age was eighty-one, his monastic age fifty-six. His writings include the *Sanron Gengi Kenyū Shō* and several other volumes.

The encomium states: That disciplined conduct can move people is certainly difficult, but being able to communicate with divine beings is especially difficult. Now this Vinaya Master Zen repeatedly moved various deities to respond. If his virtue and conduct did not surpass others, how could he have reached such a level?

**Biography of Vinaya Master Chōzen Son**
The vinaya master's religious name was Kōson, his courtesy name was Chōzen. It is not known where he was from. He left home at a young age and possessed both understanding and practice. He followed Kōshō Bodhisattva and presented himself as a northern-facing disciple. In the 8th year of Kenchō (1256) he received the *śikṣamāṇa* precepts, and in the 2nd year of Kōgen (1257) he progressed to full ordination. He thoroughly investigated the textual meanings of the various sectarian scriptures, and became renowned for the two teachings of vinaya and esotericism. In the 4th year of Bun'ei (1267) he received complete *abhiṣeka*. Thereafter he resided at Kairyūōji as the fourth-generation abbot and greatly