翻刻
【右頁上段】
其容＿一。輒悲淚滿＿レ目。後同＿二忍性信空諸公＿一共＿レ心竭＿レ力振＿二其
遺法＿一云。
賛曰。孝必有＿レ所＿レ験。非＿レ験孰見＿二乎孝之至哉不＿一耶。今淨
公譔＿二資行＿一以報＿レ母。書＿二法華＿一以薦＿レ父。而靈應章章如＿レ此。
孝心之至。用＿レ此可＿レ験矣。
泉涌寺宗燈律師傳
律師諱憲靜。願行其字也。不＿レ知＿二何許人＿一。旣出家受具。受＿二
學於月翁律師＿一。慧解通＿レ微。兼渉＿二群宗＿一。尤精密乘＿一。嘗依＿二
意敎阿闍梨於高野山＿一。傳＿二其祕奥＿一。於＿レ是名稱日以興。某
年間嗣＿二思允律師席＿一。住＿二泉涌寺＿一。眞風大振。學子來依。朝
廷聞＿二其名＿一召授＿二戒法＿一。師至。帝不＿レ起＿二御座＿一師奏曰。人能
弘＿レ敎。存＿二其敎＿一而不＿レ敬＿二其人＿一。存＿レ諸何以益乎。帝不＿レ悦。
師卽退而默坐。俄成＿二不動明王＿一。威容赫如。帝愕然乃懺
謝。遂下＿レ座受戒。師後遊化至＿二常州＿一。駐＿二錫阿彌陀山＿一。約＿二
七日＿一集＿レ衆念佛。一夕夢。一異人衣冠荘麗來。告＿レ之曰。
我是右大將賴朝也。死後雖＿レ承＿二追薦＿一未＿レ免＿二苦患＿一。敢望
法力爲作＿二救拔＿一。師曰。修＿二何行業＿一可＿二以濟拔＿一。曰願爲三
【右頁下段】
七日說法念佛。覺後如＿二所請＿一。旣而去至＿二相倉＿一。慕＿二藺
烏龍少康法師之風＿一。建＿二念佛會於稻瀬川之涘＿一。於＿レ是道
俗忻仰。施者日接＿レ踵不＿レ絶。卽以＿二所施＿一創＿二建一院＿一以居。
卽祇園山安養院是也。又於＿二 五峯＿一剏＿レ寺。曰＿二理智光＿一。律
席之盛震＿二于東關＿一。海濱有＿二 一堂＿一。中奉＿二 地藏菩薩像＿一。師欲＿レ
移＿二之於二階堂＿一。恨役夫不＿レ足。忽有＿二偉貌僧＿一至。白＿レ師曰。
吾能致＿レ之。須臾盡運。師感喜。欲＿レ謝＿二其僧＿一。俄失＿二所在＿一。始
知菩薩之靈應也。以＿三其像有＿二不好相＿一。師命＿二佛工＿一改作。佛
工曰。此像甚靈。我輩不＿レ可＿二妄改變＿一。其夜夢一僧告＿レ之
曰。汝所＿レ惟者不＿レ妨。惟如＿二師命＿一。旣寤遂改＿二作之＿一。副元帥
時宗平公。欽＿二師德義＿一。崇敬尤厚。一日其子貞時卽平復如＿レ
故。擧＿レ家歎異。平公大喜。謂＿レ師曰。厚恩不＿レ貲。何以報＿レ之。
師曰。我無＿レ所＿レ望。但洛之東寺廢壊年久。願公爲＿レ我興＿レ
之。平公興忻然唯諾。師乃至＿二東寺＿一。寓＿二-止寶菩提院＿一。鳩＿レ工
經營。平公捐＿レ貲以相＿二其役＿一。未＿レ幾殿堂樓閣寶塔之屬。
皆一一就＿レ緒。崇廣嚴麗。視＿レ昔有＿レ加。嘗後二條帝不豫。
【左頁上段】
詔＿レ師呪願。立愈。帝大悦。師因奏修＿二-治高野山東堂＿一。又
以＿二結縁灌頂法廃而不＿一＿レ行。師乃奉＿レ勅重行＿レ之。某年四月
十七日示＿レ寂。春秋未＿レ詳。勅諡＿二宗灯律師＿一。嗣法門人心慧
等若干人。有＿二蓮華院憲淳僧正＿一。密宗之秀者也。慕＿二師之
徳＿一。従受＿二意教一流之奥旨＿一。後伝＿二之後宇多帝＿一。故帝有＿レ
云。朕者願行上人之法孫也。師性巧神奇。嘗設＿レ模以鋳＿二
不動明王像＿一。安＿二之大山＿一云。
増福寺真照律師伝
律師名真照。族姓未＿レ詳。志懐恢厚。神惠奇抜。礼＿二戒壇実
相照律師＿一祝髪受具。時浄因律師開＿二法于東林＿一。人尊＿レ之
為＿二再世霊芝＿一。師往依＿レ因学＿二 三大部＿一。悉発＿二其旨＿一尚未＿レ暢＿二
其襟懐＿一。因有＿二南詢之志＿一。遂以＿二正元初＿一航＿レ海入宋。当＿二理宗
開慶元年＿一也。依＿二妙蓮律師于広福。行居律師于竹林＿一。日
夕咨叩罔＿レ怠。而生平疑滞於＿レ是散決。凡在＿二支那＿一 三寒暑。
後帰＿二戒壇＿一。円照居＿二之於上座＿一。分筵説律。声采一時震動。
戒本羯磨両疏刪補鈔及梵網鈔記等。莫＿レ不＿二敷演＿一。侍＿二
照左右＿一 一十五載。始末＿レ 一。及＿二照棄世＿一遊＿二北京＿一。寓＿二-止
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泉涌律寺＿一。又嘗住＿二増福寺＿一云。後不＿レ詳＿レ所＿レ終。
賛曰。妙蓮行居二師。同荷＿二大法＿一。耆徳偉望冠＿二-絶一時＿一。照
公一航越＿レ海親＿二-炙二師爈鞴＿一。則其所造之深。所得之富
蓋可＿レ知矣。
忍空律師伝
忍空律師者。不＿レ知＿二何国人＿一也。少入＿二法門＿一。而性聡英。時泉
涌月翁鏡律師。道化盛隆。師止＿二門下＿一飡＿二法味＿一。尋興＿二真照
公＿一従＿二円悟因律師＿一聴＿二 三大部＿一。漸入＿二精微＿一。然後杖＿レ錫南遊＿二
奈良＿一。入＿二戒壇院＿一。従＿二円照律師＿一鋭＿二志律学＿一。益得＿二其奥＿一。久
而謁＿二興正菩薩于西大＿一。重受＿二具足尸羅＿一。後復居＿二戒壇＿一云。
勝順勤性二律師伝
律師諱真性。字勝順。受＿二業於円律玄律師＿一。洞＿二-入毘尼幽
微＿一。及＿二玄入＿レ＿一滅。主＿二招提寺＿一。為＿二第三世＿一。講＿二-説律部＿一。誘＿二-迪
緇侶＿一。凡十三年如＿二 一日＿一。四方皆従＿レ風而靡。嘉元二年二
月初一日示寂。報齢六十九。律師諱尋算。字勤性。亦玄
律師之門人。以＿二学業＿一早有＿レ声＿二於律林＿一。某年間。嗣＿二性律
師席＿一。住＿二招提寺＿一。以＿二嘉元四年二月十五日＿一化。享年七十
現代語訳
【右頁上段】
その容を瞻礼すると、たちまち悲涙が目に満ちた。後に忍性・信空諸公と同心協力してその遺法を振興したという。
賛曰：孝行には必ず験があるものである。験がなければ、誰が孝の至極を見ることができようか。今、浄公が『資行』を撰して母に報い、法華経を書いて父を薦めると、霊応がこのように明らかに現れた。孝心の至極は、これによって験することができる。
**泉涌寺宗燈律師伝**
律師の諱は憲静、願行がその字である。何処の人か知られない。既に出家受具し、月翁律師に学を受けた。慧解は微妙に通じ、諸宗を兼ね渉猟し、特に密乗に精通していた。嘗て高野山で恵教阿闍梨に依り、その秘奥を伝えた。ここにおいて名声が日々興った。某年間、思允律師の席を嗣いで泉涌寺に住した。真風が大いに振るい、学子が来依した。朝廷がその名を聞いて召して戒法を授けようとした。師が至ると、帝は御座を起たなかった。師は奏して言った。「人がよく教えを弘めるものです。その教えを存するのに、その人を敬わないなら、存することが何の益になりましょうか。」帝は悦ばなかった。師は即座に退いて黙坐した。俄かに不動明王と成り、威容が赫々とした。帝は愕然として懺謝した。遂に座を下りて受戒した。師は後に遊化して常州に至り、阿弥陀山に錫を駐めた。七日を約して衆を集めて念仏した。ある夕べの夢に、一人の異人が衣冠荘麗にして来て告げて言った。「我は右大将頼朝である。死後、追薦を承ったとはいえ、未だ苦患を免れない。敢えて法力によって救抜を作してもらうことを望む。」師が言った。「何の行業を修すれば済拔できるでしょうか。」「願わくは三
【右頁下段】
七日の間、説法念仏をしてほしい。」覚めた後、請われた通りにした。やがて去って相倉に至り、廬山の慧遠、烏龍潭の少康法師の風を慕い、稲瀬川の涘で念仏会を建てた。ここにおいて道俗が欣仰し、施者が日々踵を接いで絶えなかった。即ちその施しを以て一院を創建して居住した。即ち祇園山安養院がこれである。また五峯に寺を創り、理智光と名づけた。律席の盛んなること東関に震った。海浜に一堂があり、中に地蔵菩薩像を奉安していた。師はこれを二階堂に移そうと思ったが、役夫が足りないことを恨んだ。忽ち偉貌の僧が至り、師に白して言った。「吾はそれを運ぶことができます。」須臾にして尽く運んだ。師は感喜して、その僧に謝そうと思ったが、俄かに所在を失った。初めて菩薩の霊応であることを知った。その像に不好相があったので、師は仏工に命じて改作させた。仏工が言った。「この像は甚だ霊験があります。我等は妄りに改変すべきではありません。」その夜、夢に一僧が告げて言った。「汝の思うところは妨げない。ただ師の命の如くせよ。」既に寤めて遂にこれを改作した。副元帥時宗平公は、師の徳義を欽んで、崇敬すること特に厚かった。ある日その子貞時が病気になったが、師の祈祷により平復して元の如くなった。挙家で歎異した。平公は大喜びして、師に謂って言った。「厚恩は量り知れない。何を以てこれに報いよう。」師が言った。「我には望むところがありません。ただ洛の東寺が廃壊して年久しいので、願わくは公が我のためにこれを興してください。」平公は欣然として唯諾した。師は乃ち東寺に至り、宝菩提院に寓止した。工を鳩集して経営した。平公は資を捐じてその役を相助した。幾ばくもなく殿堂楼閣宝塔の属が、皆一々緒に就いた。崇廣嚴麗で、昔を視るに加わるものがあった。嘗て後二条帝が不豫の時、
【左頁上段】
師に詔して呪願させた。立ちどころに愈えた。帝は大悦した。師は因って高野山東堂の修治を奏した。また結縁灌頂の法が廃れて行われないことを以て、師は乃ち勅を奉じて重ねてこれを行った。某年四月十七日示寂した。春秋は詳らかでない。勅して宗燈律師と諡した。嗣法の門人に心慧等若干人がいる。蓮華院憲淳僧正がおり、密宗の秀でた者である。師の徳を慕い、従って恵教一流の奥旨を受けた。後にこれを後宇多帝に伝えた。故に帝は「朕は願行上人の法孫である」と云われた。師の性は巧神奇で、嘗て模を設けて不動明王像を鋳造し、これを大山に安置したという。
**増福寺真照律師伝**
律師の名は真照。族姓は詳らかでない。志懐は恢厚で、神恵は奇抜であった。戒壇院実相照律師に礼して祝髪受具した。時に浄因律師が東林で法を開いており、人はこれを尊んで再世の霊芝とした。師は往いて因に依り、三大部を学んで悉くその旨を発したが、尚未だその襟懐を暢べなかった。因って南詢の志があった。遂に正元の初めを以て海を航して宋に入った。理宗開慶元年（1259年）に当たる。広福の妙蓮律師、竹林の行居律師に依った。日夕咨叩して怠らず、生平の疑滞がここにおいて散決した。凡そ支那に在ること三寒暑。後に戒壇に帰ると、円照がこれを上座に居らせ、筵を分けて律を説いた。声采が一時に震動した。戒本羯磨両疏・刪補鈔及び梵網鈔記等を敷演しないものはなかった。照の左右に侍すること一十五載、始末を一にした。照が棄世するに及んで北京に遊び、
【左頁下段】
泉涌律寺に寓止した。また嘗て増福寺に住したという。後は終わるところを詳らかにしない。
賛曰：妙蓮・行居二師は、同じく大法を荷った。耆徳偉望は一時に冠絶していた。照公が一たび航海して海を越え、親しく二師の炉鞴に炙られたのであれば、その造るところの深さ、得るところの富さは蓋し知るべきである。
**忍空律師伝**
忍空律師は、何国の人か知られない。少くして法門に入り、性は聡英であった。時に泉涌寺の月翁鏡律師の道化が盛隆していた。師は門下に止まって法味を餐した。やがて真照公と興って円悟因律師に従い、三大部を聴いて漸く精微に入った。然る後に錫を杖いて南遊して奈良に至り、戒壇院に入って円照律師に従い、志を律学に鋭くして、益々その奥を得た。久しくして興正菩薩を西大寺に謁し、重ねて具足尸羅を受けた。後また戒壇に居住したという。
**勝順・勤性二律師伝**
律師の諱は真性、字は勝順。円律玄律師に受業し、毘尼の幽微に洞入した。玄が入滅するに及んで、招提寺を主として第三世となった。律部を講説し、緇侶を誘迪すること、凡そ十三年一日の如くであった。四方皆風に従って靡いた。嘉元二年（1304年）二月初一日示寂した。報齢六十九歳。律師の諱は尋算、字は勤性。また玄律師の門人である。学業を以て早くから律林に声があった。某年間、性律師の席を嗣いで招提寺に住した。嘉元四年（1306年）二月十五日を以て化した。享年七十歳。
英語訳
**Right Page Upper Section**
his countenance, tears of grief immediately filled his eyes. Later he joined with Masters Ninshō, Shinkū, and other worthies in working together with united hearts and exhausted efforts to promote his remaining teachings.
The encomium states: Filial piety must have its verification. Without verification, who could see the ultimate extent of filial devotion? Now Master Jō composed the "Supporting Practice" to repay his mother and wrote the Lotus Sutra to dedicate merit to his father, and spiritual responses manifested clearly like this. The ultimate extent of filial devotion can be verified through this.
**Biography of Vinaya Master Sōtō of Sennyu-ji**
The vinaya master's religious name was Kenjō, and Gangyō was his courtesy name. His place of origin is unknown. Having already left home and received full ordination, he studied under Vinaya Master Getsuō. His wisdom and understanding penetrated the subtle, he studied various schools comprehensively, and was especially proficient in the esoteric vehicle. He once relied on Ācārya Ekō at Mount Kōya and transmitted its secret profundities. From this point his reputation grew daily. In a certain year he succeeded to the seat of Vinaya Master Shin'in and resided at Sennyu-ji. The true style flourished greatly and students came to rely on him. The imperial court heard of his name and summoned him to bestow the precept teachings. When the master arrived, the emperor did not rise from his seat. The master memorialized saying: "People are able to propagate the teachings. If one preserves the teachings but does not respect the person, what benefit is there in preserving them?" The emperor was not pleased. The master immediately withdrew and sat in silence. Suddenly he became Acala Vidyārāja, his awesome countenance blazing bright. The emperor was startled and made repentant apologies. He then descended from his seat and received the precepts. The master later traveled propagating teachings to Hitachi Province and stationed his staff at Mount Amida. He designated seven days to gather the assembly for nembutsu recitation. One evening he dreamed that a strange person in magnificent robes and cap came and told him: "I am the Right General Yoritomo. Though I have received posthumous memorial services after death, I have not yet been freed from suffering. I dare to hope that through Dharma power you will perform salvation for me." The master said: "What practices should be cultivated to achieve salvation?" He replied: "I wish you would preach the Dharma and recite nembutsu for three
**Right Page Lower Section**
times seven days." After awakening he did as requested. Eventually he departed and went to Aikura, admiring the style of Masters Eon of Mount Lu and Shaokang of Wulongtan, and established a nembutsu assembly at the banks of the Inase River. From this point monks and laypeople looked up with joy, and donors came in continuous succession without cease. He immediately used these donations to establish and construct a temple compound for residence - this was Gionsan Anyōin. He also founded a temple at the Five Peaks called Richikō. The prosperity of his vinaya seat shook the eastern provinces. There was a hall by the seashore that enshrined a statue of Kṣitigarbha Bodhisattva. The master wanted to move it to Nikaidō but regretted the lack of sufficient workers. Suddenly an imposing monk arrived and addressed the master saying: "I can transport it." In a moment it was completely moved. The master was moved with joy and wanted to thank the monk, but suddenly he disappeared. Only then did he realize it was the spiritual response of the bodhisattva. Since the statue had an unattractive appearance, the master ordered a Buddhist sculptor to remake it. The sculptor said: "This statue is extremely efficacious. We should not carelessly alter it." That night he dreamed of a monk who told him: "What you are thinking is not problematic. Just follow the master's command." After awakening he proceeded to remake it. Vice-Marshal Tokimune Hei-kō admired the master's virtue and righteousness, showing especially deep reverence. One day when his son Sadatoki fell ill, through the master's prayers he recovered completely as before. The entire household marveled in amazement. Hei-kō was overjoyed and said to the master: "Your profound kindness is immeasurable. How can I repay it?" The master said: "I have nothing I desire. Only Tō-ji in the capital has been in ruins for many years. I wish you would restore it for me." Hei-kō gladly agreed without hesitation. The master then went to Tō-ji and took up residence at Hōbodai-in. He gathered craftsmen and undertook the project. Hei-kō donated funds to assist the work. Before long, the main halls, towers, pavilions, and pagodas were all completed one by one. Grand, magnificent, and splendid, they surpassed what had existed before. Once when Emperor Go-Nijō was indisposed,
**Left Page Upper Section**
he issued an edict for the master to perform ritual prayers. The emperor immediately recovered. The emperor was greatly pleased. The master then memorialized to repair and govern the Eastern Hall of Mount Kōya. Also, since the Dharma of initiatory *abhiṣeka* had fallen into disuse, the master received imperial command to resume it. He passed away on the 17th day of the 4th month of a certain year. His age is not recorded in detail. He was posthumously titled Sōtō Vinaya Master by imperial edict. His Dharma heir disciples included Shin'e and several others. There was Priest-Prince Kenjun of Rengeiin, an outstanding practitioner of the esoteric school. He admired the master's virtue and received the profound teachings of the Ekō lineage from him. Later he transmitted this to Emperor Go-Uda. Therefore the emperor said: "We are a Dharma grandson of Master Gangyō." The master's nature was skillfully divine and miraculous. He once set up molds to cast a statue of Acala Vidyārāja and installed it at Ōyama.
**Biography of Vinaya Master Shinshō of Zōfuku-ji**
The vinaya master's name was Shinshō. His family lineage is not detailed. His aspirations were magnanimous and generous, his spiritual wisdom extraordinary and outstanding. He paid respects to Vinaya Master Jissōshō of the Precept Platform and shaved his head to receive full ordination. At that time Vinaya Master Jōin was opening Dharma teachings at Tōrin, and people revered him as a reincarnation of Lingzhi. The master went to rely on In and studied the Three Great Treatises, fully grasping their meaning, but had not yet fully expressed his inner feelings. He therefore had aspirations for southern inquiry. Thus in the early Shōgen era he sailed across the sea and entered Song China. This corresponded to the first year of Kaiqing under Emperor Lizong (1259). He relied on Vinaya Master Myōren at Guangfu and Vinaya Master Gyōkyo at Zhulin. Morning and evening he consulted and inquired without negligence, and his lifelong doubts and obstructions were thereby resolved and decided. He remained in China for three winters and summers in total. Later when he returned to the Precept Platform, Enshō seated him in the upper position and divided the lecture seat to expound vinaya. His reputation shook that entire period. There was nothing among the Precept Text, the Karmavācanā Two Commentaries, the Abridged Supplementary Notes, and the Brahmajāla Commentary Records that he did not expound. He served at Enshō's side for fifteen years, consistent from beginning to end. When Enshō departed the world he traveled to the northern capital and
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took up residence at Sennyu Vinaya Temple. He also once resided at Zōfuku-ji. Later his final whereabouts are not detailed.
The encomium states: The two masters Myōren and Gyōkyo both carried the great Dharma, their venerable virtue and magnificent reputation surpassing all in their time. That Master Shō made a single sea voyage across the ocean and personally received the forge and bellows training of the two masters - the depth of his attainment and the richness of his gains can surely be known.
**Biography of Vinaya Master Ninkū**
Vinaya Master Ninkū - his country of origin is unknown. He entered the Dharma gate at a young age, his nature intelligent and brilliant. At that time the transformative influence of Vinaya Master Getsuō Kyō of Sennyu-ji was flourishing greatly. The master stayed under his tutelage and partook of the Dharma flavor. Soon he joined with Master Shinshō in following Vinaya Master Engo In to listen to the Three Great Treatises, gradually entering the subtle and profound. Afterward he took up his staff and traveled south to Nara, entered the Precept Platform Temple, followed Vinaya Master Enshō, sharpened his resolve in vinaya studies, and increasingly gained its profundities. After a long time he paid respects to Kōshō Bodhisattva at Saidai-ji and again received the complete *śīla* precepts. Later he again resided at the Precept Platform.
**Biography of the Two Vinaya Masters Shōjun and Gonshō**
The vinaya master's religious name was Shinshō, his courtesy name Shōjun. He received training under Vinaya Master Enritsu Gen, penetrating deeply into the subtle mysteries of vinaya. When Gen entered extinction, he presided over Shōdai-ji as the third generation. He lectured and explained the vinaya section and guided the monastic community for thirteen years as if it were a single day. People from the four directions all followed his influence and were swayed by it. He passed away on the first day of the second month of the second year of Kagen (1304). His reported age was sixty-nine. The vinaya master's religious name was Jinsan, his courtesy name Gonshō. He was also a disciple of Vinaya Master Gen. Through his scholarship he early gained reputation in vinaya circles. In a certain year he succeeded to the seat of Vinaya Master Shō and resided at Shōdai-ji. He passed away on the 15th day of the 2nd month of the 4th year of Kagen (1306). He lived to age seventy.