翻刻
【右頁上段】
啓＿二律席＿一。黒白仰止。門人寂慧等若干人。
護国院本照瑜律師伝
律師諱性瑜。字本照。入＿二西大寺＿一。為＿二興正菩薩弟子＿一。而
俊朗英秀。卓＿二-絶時世＿一。受具之後。通＿二-練律部＿一。特於＿二密教＿一
曲尽＿二深奥＿一。於＿レ是誉日起矣。文永年間。興正於＿二住吉社＿一転＿二
五部大乗経＿一。因＿三師有＿二音声＿一。任以＿二作唄之職＿一。師常凝＿二心
于字輪観＿一。一日在＿二道場＿一入観。忽身成＿二 五輪塔婆＿一。正応三
年。興正示＿レ疾。侍＿二湯薬＿一不＿レ捨＿二昼夜＿一。及＿二興正之寂＿一也。躬
与＿二信空総持諸公＿一負＿二其棺＿一以趍＿レ葬。又七七日内。三時修＿二
護摩法＿一。以酬＿二慈蔭＿一。嘗主＿二護国院＿一。四方緇白向＿レ風欽＿レ徳。
興道浄賢観心道禅四律師伝
興道律師。諱玄基。浄賢律師。諱隆賢。観心律師。諱禅海。
道禅律師。諱良賢。皆出＿二興正菩薩之門＿一。逮＿レ受＿二具戒＿一。鋭＿レ
志習＿レ学。博究＿二律教＿一。後道住＿二大安寺＿一。賢拠＿二大慈院＿一。心主＿二
薬師院＿一。禅居＿二大乗院＿一。各樹＿二律幢＿一。黒白尊崇云。
静弁真円頼玄三律師伝
泉福寺静弁。字現覚。般若寺真円。字尊道。三邨寺頼玄
【右頁下段】
字蓮順。皆得＿二-法于興正菩薩＿一。学行徳名雷＿二-霆当時＿一。各拠＿二
一方＿一。常以＿二弘法＿一為＿レ務。四方之人莫＿レ不＿二欽尚＿一。玄又嘗開＿二-
法常州清凉寺＿一。
西大寺浄覚瑜律師伝
律師諱宣瑜。字浄覚。興正菩薩高弟也。神志峻爽。聡英
雄逸。進戒後砺＿二刃義学＿一。顕密倶渉。住＿二興正寺＿一。大行＿二律
法＿一。声彩発揮。一日詣＿二伊勢天照大神社＿一。願＿レ知＿二神之本
身＿一。祈祷七日夜。期満之夕。神告日。第一義天金輪王。光
明遍照大日尊。正和五年。西大真和尚順世。虚＿二其席＿一。衆
特挙＿レ師補＿レ之。当＿二是時＿一化権益盛。七衆依慕。正中二年二
月二十九日辞＿レ世。春秋八十六。後良証然継住＿二本寺＿一。然
之後覚律善。静心心。静観照。求覚耀。悟妙真。彦証算。慈
淵乗。慈証祐。道昭尊。尊密基。信乗泉。円宗誉。祐覚朝。
本芿泉等。皆相継住持。有＿二驚世之誉＿一云。
円真覚証了願三律師伝
円真律師。諱栄真。住＿二願成寺＿一。覚証律師。諱性海。住＿二喜
光寺＿一。了願律師。諱智忍。住＿二真福寺＿一。皆興正菩薩之嗣也。
【左頁上段】
精＿二於毘尼＿一。当時推＿レ之為＿二翹楚＿一。真後嗣＿二忍性菩薩席＿一。住＿二極
楽寺＿一。順＿レ化者益多。有＿二受業上首＿一。住＿二丹之国分寺＿一。円源
基律師。
如縁宗賢円定三律師伝
如縁律師。諱阿一。宗賢律師。諱成真。円定律師。諱真源。
皆興正菩薩之門徒。学渉＿二 三蔵＿一。而以＿二毘尼＿一在＿レ心。縁主＿二
教興寺＿一。賢住＿二霊山寺＿一。定居＿二慈恩寺＿一。各振＿二宗風＿一。赫然有＿レ
声＿二于時＿一。有＿二直明海律師。開＿二-山于宝泉寺＿一。乃一之法嗣
也。
随覚慧律師伝
律師名鏡慧。字随覚。為＿二興正菩薩之門人＿一。既具＿二戒品＿一。学
業日進。執＿二-侍興正左右＿一。未＿二嘗暫離＿一。若＿三慶喜之侍＿二釈尊＿一
也。弘安六年従＿二興正＿一受＿二具支灌頂＿一。正応三年興正示＿レ疾。
師在＿二室中＿一。親侍＿二湯薬＿一。昼夜不＿レ捨。可＿レ謂殫＿二師資之義＿一矣。
賛曰。自＿二幸尊＿一至＿二鏡慧＿一。諸公皆稟＿二戒印於興正＿一。而継＿二其
箕裘＿一。大有＿レ光＿二于律門＿一也。惜其行業之大概不＿レ見＿二於記
録＿一。故欠＿二其考詳＿一焉。
【左頁下段】
河州西林寺日浄持律師伝
律師諱総持。号＿二日浄＿一。大和州人。興正菩薩俗姓之姪。而
法門之嗣子也。父姓源名景親。母某氏。師幼而英特不＿レ
喜＿二経世＿一。父命曰＿二多羅尼童子＿一也。寛元二年去投＿二興正菩
薩＿一落髪受＿二 五戒＿一。進具之後。学兼＿二顕密＿一。尤精＿二毘尼＿一。令響
傍流洋＿二溢四方＿一。建長年間。興正至＿二河之西林寺＿一開＿二法会＿一。
山下居民敬＿二其道徳＿一。捨＿レ寺以献。興正革＿二教寺＿一為＿レ律。命＿レ
師住持。於＿レ是宗風大扇。遠近帰向。弘長二年重自誓受
具。預＿二其会＿一者。莫＿レ不＿二感激垂＿一レ涙。文永間。興正建＿二般若
寺＿一成。設＿二慶讃会＿一。命＿レ師為＿二堂司＿一。表＿二-宣仏事＿一。弘安九年値＿二
先考景公十三年忌辰＿一。令＿三支那僧行禅書＿二法華経＿一。鍥＿レ版
以伝。且剋＿二 七日＿一。手書＿二法華＿一。会＿レ衆修＿二懺法＿一。以資＿二其冥
福＿一。其所＿レ書経今猶存焉。霊応尤多。病者頂＿二-戴之＿一。則其
疾如＿レ洗。師又嘗為＿レ報＿二母恩＿一譔＿二尼抄資行録＿一。忽感＿三室利
羅二十余顆現＿二尼抄中＿一。時興正観＿レ之乃嘆曰。孝心所＿レ感
一至＿二于斯＿一邪。正応三年秋八月。興正疾病。師率＿レ衆就＿二
四王院＿一開＿二最勝会＿一以祷。及＿二興正已入寂＿一。師後至。瞻＿二-礼
現代語訳
【右頁上段】
律席を大いに啓いた。僧俗はこれを仰ぎ止まった。門人に寂慧等若干人がいる。
**護国院本照瑜律師伝**
律師の諱は性瑜、字は本照。西大寺に入り、興正菩薩の弟子となった。俊朗英秀で、時世に卓絶していた。受具の後、律部に通練し、特に密教において深奥を曲尽した。ここにおいて誉れが日々起こった。文永年間（1264-1275年）、興正が住吉社で五部大乗経を転読した際、師に音声の才があったため、作梵の職を任せた。師は常に心を字輪観に凝らしていた。ある日道場にあって入観すると、忽ち身が五輪塔婆となった。正応三年（1290年）、興正が病を示すと、湯薬に侍って昼夜を捨てなかった。興正の寂に及んで、自ら信空・総持諸公と共にその棺を負って葬に趣いた。また七七日の間、三時に護摩法を修して慈蔭に酬いた。嘗て護国院を主とし、四方の僧俗が風に向かい徳を欽んだ。
**興道・浄賢・観心・道禅四律師伝**
興道律師の諱は玄基、浄賢律師の諱は隆賢、観心律師の諱は禅海、道禅律師の諱は良賢。皆興正菩薩の門から出た。具戒を受けるに及んで、志を鋭くして習学し、律教を博究した。後に道は大安寺に住し、賢は大慈院に拠り、心は薬師院を主とし、禅は大乗院に居した。各々律幢を樹て、僧俗が尊崇したという。
**静弁・真円・頼玄三律師伝**
泉福寺の静弁、字は現覚。般若寺の真円、字は尊道。三邨寺の頼玄、
【右頁下段】
字は蓮順。皆興正菩薩から得法した。学行と徳名は当時に雷霆の如くであった。各々一方に拠り、常に弘法を務めとした。四方の人で欽尚しない者はいなかった。玄はまた嘗て常州清凉寺に開法した。
**西大寺浄覚瑜律師伝**
律師の諱は宣瑜、字は浄覚。興正菩薩の高弟である。神志は峻爽で、聡英雄逸であった。進戒後、刃を義学に砺き、顕密ともに渉猟した。興正寺に住して律法を大いに行い、声彩を発揮した。ある日伊勢天照大神社に詣でて、神の本身を知ることを願った。七日夜祈祷し、期満の夕べ、神が告げて言った。「第一義天金輪王、光明遍照大日尊。」正和五年（1316年）、西大寺の真和尚が順世すると、その席が虚いた。衆は特に師を挙げてこれを補った。この時にあって化権がますます盛んになり、七衆が依慕した。正中二年（1325年）二月二十九日辞世した。春秋八十六歳。後に良証然が本寺の住持を継いだ。然の後、覚律善、静心心、静観照、求覚耀、悟妙真、彦証算、慈淵乗、慈証祐、道昭尊、尊密基、信乗泉、円宗誉、祐覚朝、本芿泉等が皆相継いで住持し、驚世の誉れがあったという。
**円真・覚証・了願三律師伝**
円真律師の諱は栄真、願成寺に住した。覚証律師の諱は性海、喜光寺に住した。了願律師の諱は智忍、真福寺に住した。皆興正菩薩の嗣である。
【左頁上段】
毘尼に精しく、当時これを翹楚として推していた。真は後に忍性菩薩の席を嗣いで極楽寺に住し、順化する者がますます多くなった。受業の上首に、丹の国分寺に住した円源基律師がいる。
**如縁・宗賢・円定三律師伝**
如縁律師の諱は阿一、宗賢律師の諱は成真、円定律師の諱は真源。皆興正菩薩の門徒である。学は三蔵に渉り、毘尼を以て心に在った。縁は教興寺を主とし、賢は霊山寺に住し、定は慈恩寺に居した。各々宗風を振るい、赫然として時に声があった。直明海律師がおり、宝泉寺に開山した。これは阿一の法嗣である。
**随覚慧律師伝**
律師の名は鏡慧、字は随覚。興正菩薩の門人となった。既に戒品を具えて、学業が日々進んだ。興正の左右に執侍して、嘗て暫くも離れることがなかった。慶喜が釈尊に侍したようであった。弘安六年（1283年）興正に従って具支灌頂を受けた。正応三年（1290年）興正が疾を示すと、師は室中にあって、親しく湯薬に侍り、昼夜を捨てなかった。師資の義を殫くしたと言えよう。
賛曰：幸尊から鏡慧に至るまで、諸公は皆興正から戒印を稟け、その箕裘を継いだ。大いに律門に光があった。惜しむらくはその行業の大概が記録に見えず、故にその考詳を欠いている。
【左頁下段】
**河州西林寺日浄持律師伝**
律師の諱は総持、日浄と号す。大和州の人。興正菩薩の俗姓の姪で、法門の嗣子である。父の姓は源、名は景親。母は某氏。師は幼くして英特で経世を喜ばなかった。父は多羅尼童子と命名した。寛元二年（1244年）去って興正菩薩に投じ、落髪して五戒を受けた。進具の後、学は顕密を兼ね、特に毘尼に精しかった。令響が傍流して四方に洋溢した。建長年間（1249-1256年）、興正が河の西林寺に至って法会を開いた時、山下の居民がその道徳を敬い、寺を捨てて献じた。興正は教寺を革めて律とし、師に住持を命じた。ここにおいて宗風が大いに扇がり、遠近が帰向した。弘長二年（1262年）重ねて自誓受具し、その会に預かった者で感激して涙を垂れない者はいなかった。文永間（1264-1275年）、興正が般若寺の建立を成し、慶讃会を設けた時、師を堂司として仏事を表宣させた。弘安九年（1286年）先考景公の十三年忌辰に値し、支那僧行禅に法華経を書かせ、版を鍥って伝えた。また七日を剋して、手ずから法華を書き、衆を会して懺法を修し、その冥福を資した。その書いた経は今なお存している。霊応が特に多く、病者がこれを頂戴すれば、その疾いが洗われるようになった。師はまた嘗て母恩に報いるため『尼抄資行録』を撰したところ、忽ち舎利二十余顆が尼抄中に現れるのを感じた。時に興正がこれを観て嘆じて言った。「孝心の感ずるところ、一にここに至るのか。」正応三年（1290年）秋八月、興正が疾病になると、師は衆を率いて四王院に就き、最勝会を開いて祷った。興正が已に入寂するに及んで、師は後に至り、瞻礼して
英語訳
**Right Page Upper Section**
greatly opened the vinaya seat. Monks and laypeople looked up to him with reverence. His disciples included Jōe and several others.
**Biography of Vinaya Master Honshō Yu of Gokokuuin**
The vinaya master's religious name was Shōyu, his courtesy name was Honshō. He entered Saidaiji and became a disciple of Kōshō Bodhisattva. He was brilliant and outstanding, transcending his contemporaries. After receiving full ordination, he mastered the vinaya section and especially exhausted the profound depths of esoteric teachings. From this point his reputation grew daily. During the Bun'ei era (1264-1275), when Kōshō was reciting the Five Great Vehicle Sutras at Sumiyoshi Shrine, the master possessed vocal talents, so he was assigned the duty of leading the chanting. The master constantly concentrated his mind on the syllable-wheel contemplation. One day while in the meditation hall entering contemplation, his body suddenly became a five-element pagoda. In the 3rd year of Shōō (1290), when Kōshō manifested illness, he attended to medicines day and night without rest. When Kōshō passed away, he personally joined with Masters Shinkū, Sōji, and others in carrying the coffin to the funeral. Also, for forty-nine days, he performed the fire ritual three times daily to repay the compassionate protection. He once presided over Gokokuuin, and monks and laypeople from the four directions turned toward him with admiration for his virtue.
**Biography of the Four Vinaya Masters Kōdō, Jōken, Kanshin, and Dōzen**
Vinaya Master Kōdō's religious name was Genki; Vinaya Master Jōken's religious name was Ryūken; Vinaya Master Kanshin's religious name was Zenkai; Vinaya Master Dōzen's religious name was Ryōken. All emerged from the school of Kōshō Bodhisattva. After receiving full ordination, they sharpened their resolve in study and extensively investigated the vinaya teachings. Later, Dō resided at Daianji, Ken was based at Daijiin, Shin presided over Yakushiiin, and Zen lived at Daijōin. Each raised the vinaya banner, and monks and laypeople revered them.
**Biography of the Three Vinaya Masters Jōben, Shinen, and Raigen**
Jōben of Senpukuji, courtesy name Genaku; Shinen of Hannyaji, courtesy name Sondō; Raigen of Mimuraji,
**Right Page Lower Section**
courtesy name Renjun. All received the Dharma from Kōshō Bodhisattva. Their learning, practice, virtuous reputation thundered like lightning in their time. Each was based in one region and constantly made propagating the Dharma their duty. People from the four directions all admired and esteemed them. Raigen also once opened Dharma teachings at Seiryōji in Hitachi Province.
**Biography of Vinaya Master Jōkaku Yu of Saidaiji**
The vinaya master's religious name was Senyu, his courtesy name was Jōkaku. He was a senior disciple of Kōshō Bodhisattva. His spirit and will were lofty and bright, intelligent and heroically outstanding. After advancing in precepts, he sharpened his blade in doctrinal studies, engaging in both exoteric and esoteric teachings. He resided at Kōshōji and greatly practiced the vinaya Dharma, developing his reputation. One day he visited Ise Tenshō Daijin Shrine, wishing to know the original form of the deity. He prayed for seven days and nights, and on the evening when the period was fulfilled, the deity proclaimed: "The First Principle Heaven Golden Wheel King, the Light-Illuminating Universal Great Sun Venerable." In the 5th year of Shōwa (1316), when the True Priest of Saidaiji passed away, his seat became vacant. The assembly especially selected the master to fill it. At this time his transformative authority became even more prosperous, and the seven assemblies looked to him with longing. He departed this world on the 29th day of the 2nd month of the 2nd year of Shōchū (1325), at the age of eighty-six. Later, Ryōshōnen succeeded as abbot of the main temple. After Nen came Kakuritsuzen, Jōshinsin, Jōkanshō, Gukakuyō, Gomyōshin, Hikoshōsan, Jienjō, Jishōyū, Dōshōson, Sonmitsuki, Shinjōsen, Enshōyo, Yūkakuchō, Honmyōsen, and others, all succeeding as abbots and having reputations that amazed the world.
**Biography of the Three Vinaya Masters Enshin, Kakushō, and Ryōgan**
Vinaya Master Enshin's religious name was Eishinn, and he resided at Ganjōji. Vinaya Master Kakushō's religious name was Shōkai, and he resided at Kikōji. Vinaya Master Ryōgan's religious name was Chinin, and he resided at Shinpukuji. All were heirs of Kōshō Bodhisattva.
**Left Page Upper Section**
They were precise in vinaya and were regarded as outstanding leaders of their time. Shin later succeeded to the seat of Ninshō Bodhisattva and resided at Gokurakuji, and those who were transformed by his teachings became even more numerous. Among his senior students was Vinaya Master Engenki, who resided at the provincial temple in Tamba Province.
**Biography of the Three Vinaya Masters Nyoen, Shūken, and Enjō**
Vinaya Master Nyoen's religious name was Aichi; Vinaya Master Shūken's religious name was Jōshin; Vinaya Master Enjō's religious name was Shingen. All were disciples of Kōshō Bodhisattva. Their learning encompassed the Three Baskets, but they kept vinaya in their hearts. En presided over Kyōkōji, Ken resided at Reisanji, and Jō lived at Jionji. Each promoted their sectarian style and had brilliant reputations in their time. There was Vinaya Master Chōmyōkai who founded Hōsenji - he was a Dharma heir of Aichi.
**Biography of Vinaya Master Zuikaku E**
The vinaya master's name was Kyōe, his courtesy name was Zuikaku. He became a disciple of Kōshō Bodhisattva. Having already perfected his precept grades, his scholarly work progressed daily. He served at Kōshō's side and never departed even briefly, like Ānanda attending Śākyamuni Buddha. In the 6th year of Kōan (1283) he received complete *abhiṣeka* from Kōshō. In the 3rd year of Shōō (1290) when Kōshō manifested illness, the master was in the room personally attending to medicines day and night without rest. It can be said he exhausted the meaning of the teacher-student relationship.
The encomium states: From Kōson to Kyōe, all these masters received the precept seal from Kōshō and continued his legacy, bringing great light to the vinaya school. It is regrettable that the general outline of their practices and accomplishments is not recorded, thus lacking detailed examination.
**Left Page Lower Section**
**Biography of Vinaya Master Nichijō Ji of Sairuji in Kawachi Province**
The vinaya master's religious name was Sōji, his title was Nichijō. He was from Yamato Province, a nephew by blood relation to Kōshō Bodhisattva and his Dharma heir. His father's surname was Minamoto, name Kagechika. His mother was of a certain clan. The master was intelligent and exceptional from youth, taking no pleasure in worldly affairs. His father named him Dhāraṇī Youth. In the 2nd year of Kangen (1244) he went and took refuge with Kōshō Bodhisattva, shaved his head and received the five precepts. After progressing to full ordination, his learning combined exoteric and esoteric, and he was especially precise in vinaya. His reputation spread in tributary streams throughout the four directions. During the Kenchō era (1249-1256), when Kōshō came to Sairuji in Kawachi and opened a Dharma assembly, the residents at the foot of the mountain revered his virtue and donated the temple. Kōshō reformed the doctrinal temple into a vinaya one and commanded the master to be its abbot. From this point the sectarian style spread greatly and people from far and near took refuge. In the 2nd year of Kōchō (1262) he again received self-administered full ordination, and all who participated in that assembly were moved to tears without exception. During the Bun'ei era (1264-1275), when Kōshō completed the construction of Hannyaji and established a celebration assembly, he appointed the master as hall administrator to proclaim the Buddhist ceremonies. In the 9th year of Kōan (1286), encountering the thirteenth anniversary of his late father Kagekō, he had the Chinese monk Gyōzen write out the Lotus Sutra, carved printing blocks to transmit it, and also designated seven days to personally copy the Lotus Sutra by hand and gathered the assembly to perform penitential rites to benefit his spiritual welfare. The sutra he wrote still exists today. The spiritual responses were especially numerous - when sick people reverently placed it on their heads, their illnesses were washed away. The master also once composed the "Nun's Excerpts for Supporting Practice" to repay his mother's kindness, when suddenly he experienced over twenty *śarīra* relics manifesting in the nun's text. At that time Kōshō observed this and exclaimed in wonder: "That the feeling of filial devotion reaches even to this extent!" In the autumn of the 8th month of the 3rd year of Shōō (1290), when Kōshō became ill, the master led the assembly to Shiōin and opened the Golden Light Assembly to pray. When Kōshō had already entered nirvana, the master arrived later and gazed reverently upon