一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
九矣。
　　道月然律師伝
律師諱聖然。字道月。依＿二信願徧律師＿一出家受具。究＿二毘
尼于圓律玄律師＿一。稟＿二密教于中道守律師＿一。至＿二於法相三論
天台諸宗＿一盡造＿二根極＿一。由＿レ是名動＿二朝野＿一。及＿三徧律師修＿二野
之藥寺＿一。從＿レ之以助焉。正應問。守律師唱＿レ滅。師受＿レ請
紹＿二眞言院＿一。每闡＿二玄風＿一。學者歸＿レ之。正和元年八月十五日
寂。
賛曰。受＿二具戒于信願徧＿一。学＿二開遮于円律玄＿一。稟＿二密教于中
道守＿一。三皆高徳懿行非常人也。然公皆得以親事之。豈不＿レ
偉歟。
　　了寂律受二律師伝
了寂律師。諱円証。律受律師。諱信乗。共出＿二円律律師門＿一。
実大悲菩薩之法孫也。精＿二戒律＿一。兼味＿二諸宗＿一。名声爆耀。証
住＿二招提＿一。為＿二第五世＿一。以＿二講才＿一見＿レ称＿二於世＿一。一時学者咸楽来
依。証之後。乗継＿二其位＿一。
律苑僧宝伝巻第十三
【右頁下段】
律苑僧宝伝巻第十四

　　　　　　　湖東安養寺後学釈恵堅撰
　榑桑諸師
　　南都東大寺示観国師伝
国師諱凝然。示観其号也。予州高橋藤氏子。母某氏。師
誕＿二于仁治元年三月六日＿一。天資穎異。気宇如＿レ神。方三歳。
経書一聞輒誦。非＿二 天性者＿一乎。十八出家。尋常操持不＿レ苟。
習学勤行越＿二流類＿一。冠蔵従＿二実相照律師＿一受具。依＿二東大寺＿一
以居。出習＿二律于招提円律玄律師＿一。凡宗門所＿レ有諸書無＿二
理不＿一＿レ究。又親＿二真言院中道守公＿一稟台密二教＿一。俄聞＿三学者伝＿二
僧正宗性法師道誉＿一。径往依之。性雑華宗之巨擘也。師親
炙尽＿二其底蘊＿一。至＿二於禅及法相三論諸宗＿一。皆莫＿二之遺＿一。旁及＿二
諸子百家之書＿一。建治二年講＿二華厳于東大舎那殿＿一。其弁注
若＿二飛泉＿一。声暢似＿二 天鼓＿一。聴徒済済莫＿二斯為＿一＿レ盛。既而嗣＿二照律
師席＿一住＿二戒壇＿一。大唱＿二毘尼＿一。兼弘＿二華厳宗＿一。此宗興＿二于世＿一
者。師之力居多焉。故当時言＿二雑華＿一者。莫＿レ不＿三以＿レ師為＿二指
【左頁上段】
南＿一矣。先＿レ是西大慈真和尚夢。善財童子植＿二種于戒壇院
辺＿一。真問。此何種乎。曰華厳種也。既寤意竊怪＿レ之。至＿レ是
乃知師弘＿二華厳＿一之兆也。識者異焉。後宇多皇帝聞＿二師偉
望＿一。親幸＿二寺中＿一受＿二菩薩大戒＿一。執＿二弟子之礼＿一。特賜以＿二国師
之号＿一。復延＿レ之就＿二禁中＿一説法。帝与＿二群臣＿一親聴＿レ之。聖眷優
渥。人皆以為＿レ栄。正応四年講＿二法華於和之金剛山寺＿一。学
子来帰。正和年間。慈真和尚入滅。其徒行＿二分物法＿一。師為
秉＿二羯磨＿一。会招提虚＿レ席。一衆請＿レ師補＿二住持位＿一。於＿レ是黒白
仰＿レ之不＿二啻生仏出現＿一。自＿レ時厥後。屢■#1＿二律社＿一。凡一十八
所。足＿レ見＿二其道化之盛＿一也。講演之暇勤勤著述。発＿二-揮斯
道＿一。元亨元年九月五日於＿二東大寺＿一示寂。閲世八十又二。
坐六十二夏。塔＿二于鷲尾山＿一。所度弟子若干人。嗣法上首
一十二人。師平生著述。有＿二南山教義章三十巻。律宗瓊
鑑章六十巻。四分戒本疏賛宗記二十巻。南山浄土義二
巻。三聚浄戒縁起章四巻。南山卉木章一巻。律宗綱要二
巻。香象梵網疏日珠鈔八十巻。大悲菩薩興律記三巻。通
受比丘懺悔両寺不同記一巻。律宗華厳取真心章二十
【左頁下段】
巻。華厳五教賢聖章六十巻。探玄記洞幽鈔百二十巻。五
教章通路記五十二巻。二種生死義三十巻。孔目章発悟
記二十三巻。太子法華疏恵光記九十巻。太子勝鬢疏詳
玄記十八巻。十重唯識帝鑑七巻。十住心論鈔十七巻。大
般若理趣分疏五巻。知足往生鈔七巻。安養浄業章一巻。
浄土源流章一巻。浄土教海章四十巻。無量寿経問答鈔
二十巻。浄土義山章十二巻。浄土観音義記二十巻。安養
往生用心記七巻。阿弥陀経疏拾要記七巻。三国仏法伝
通縁起三巻。八宗綱要二巻。仏法伝通章十八巻＿一。至＿二伝
論図録等＿一無慮一千余巻。具見＿二于譔集録＿一。
賛曰。国師生質粋美。博渉＿二群宗＿一。至＿二於子史百氏之言＿一。
皆能研味。而探＿二其賾＿一。故屢據＿二梵刹＿一。作＿二 一国之宗師＿一。昇堂
演法。雨注河翻。上而天子。下而庶士。無＿レ不＿レ渥＿二其沛沢＿一。且
好＿二著述＿一。申＿二-明正教＿一。浩浩穣穣。其書満＿レ家。皆学者所＿レ為＿二閫
枢＿一也。芝祖之言曰。化＿二当世＿一無＿レ如＿二講説＿一。垂＿二将来＿一莫＿レ若＿二
著書＿一。国師以＿レ之。
　　重禅律師伝

現代語訳

【右頁上段】
九歳であった。

**道月然律師伝**
律師の諱は聖然、字は道月。信願遍律師に依って出家受具した。円律玄律師に毘尼を究め、中道守律師に密教を稟けた。法相・三論・天台の諸宗に至っては尽く根極を造った。これによって名が朝野に動いた。遍律師が大和の薬師寺を修造するに及んで、これに従ってこれを助けた。正応年間、守律師が唱滅した。師は請を受けて真言院を紹いだ。毎に玄風を闡き、学者がこれに帰した。正和元年（1312年）八月十五日寂した。

賛曰：具戒を信願遍に受け、開遮を円律玄に学び、密教を中道守に稟けた。三人とも皆高徳懿行の尋常でない人である。然るに公は皆これに親事することを得た。豈に偉ではないか。

**了寂律受二律師伝**
了寂律師の諱は円証。律受律師の諱は信乗。共に円律律師門から出た、実に大悲菩薩の法孫である。戒律に精通し、諸宗を兼味し、名声が爆耀した。証は招提寺に住して第五世となった。講才を以て世に称せられた。一時学者が咸く楽しんで来依した。証の後、乗がその位を継いだ。

律苑僧宝伝巻第十三

【右頁下段】
律苑僧宝伝巻第十四

　　　　　　　湖東安養寺後学釈恵堅撰
　榑桑諸師

**南都東大寺示観国師伝**
国師の諱は凝然、示観がその号である。予州高橋の藤氏の子。母は某氏。師は仁治元年（1238年）三月六日に誕生した。天資は穎異で、気宇は神の如くであった。まさに三歳で、経書を一聞すると即座に誦した。天性でなくて何であろうか。十八歳で出家した。尋常の操持を苟くせず、習学勤行は流類を越えていた。元服してから実相照律師に従って受具した。東大寺に依って居住した。出て招提寺の円律玄律師に律を習った。凡そ宗門に有るところの諸書で究めざる理のないものはなかった。また真言院の中道守公に親しんで台密二教を稟けた。俄かに学者が僧正宗性法師の道誉を伝えるのを聞いた。径ちに往いてこれに依った。性は華厳宗の巨擘である。師は親炙してその底蘊を尽くした。禅及び法相・三論の諸宗に至っては、皆これを遺すことがなかった。旁ら諸子百家の書に及んだ。建治二年（1276年）東大寺舎那殿で華厳を講じた。その弁注は飛泉の若く、声暢は天鼓に似ていた。聴徒は済済として斯れを盛となすことなしであった。やがて照律師の席を嗣いで戒壇院に住した。大いに毘尼を唱え、兼ねて華厳宗を弘めた。この宗が世に興ったのは、師の力が多くを居めた。故に当時華厳を言う者は、師を以て指

【左頁上段】
南としないものはなかった。これより先、西大寺の慈真和尚が夢で、善財童子が戒壇院辺に種を植えるのを見た。真が問うた。「これは何の種でしょうか。」「華厳の種である」と言った。既に寤めて意に窃かにこれを怪しんだ。これに至って乃ち師が華厳を弘める兆であることを知った。識者はこれを異とした。後宇多皇帝が師の偉望を聞いて、親しく寺中に幸して菩薩大戒を受けた。弟子の礼を執った。特に国師の号を以て賜った。復びこれを延いて禁中に就いて説法させた。帝は群臣と親しくこれを聴いた。聖眷は優渥で、人皆以て栄とした。正応四年（1291年）大和の金剛山寺で法華を講じた。学子が来帰した。正和年間、慈真和尚が入滅した。その徒が分物法を行った。師が羯磨を秉った。会々招提寺が席を虚くした。一衆が師に請うて住持位を補わせた。ここにおいて黒白がこれを仰ぐこと生仏出現に啻らざるが如くであった。この時より厥の後、屢々律社を■（開催？）した。凡そ一十八所。その道化の盛んなることを見るに足る。講演の暇に勤勤として著述し、この道を発揮した。元亨元年（1321年）九月五日東大寺において示寂した。世を閲すること八十又二。坐すること六十二夏。鷲尾山に塔した。所度の弟子若干人。嗣法の上首一十二人。師の平生の著述に、『南山教義章』三十巻、『律宗瓊鑑章』六十巻、『四分戒本疏賛宗記』二十巻、『南山浄土義』二巻、『三聚浄戒縁起章』四巻、『南山卉木章』一巻、『律宗綱要』二巻、『香象梵網疏日珠鈔』八十巻、『大悲菩薩興律記』三巻、『通受比丘懺悔両寺不同記』一巻、『律宗華厳取真心章』二十

【左頁下段】
巻、『華厳五教賢聖章』六十巻、『探玄記洞幽鈔』百二十巻、『五教章通路記』五十二巻、『二種生死義』三十巻、『孔目章発悟記』二十三巻、『太子法華疏恵光記』九十巻、『太子勝鬘疏詳玄記』十八巻、『十重唯識帝鑑』七巻、『十住心論鈔』十七巻、『大般若理趣分疏』五巻、『知足往生鈔』七巻、『安養浄業章』一巻、『浄土源流章』一巻、『浄土教海章』四十巻、『無量寿経問答鈔』二十巻、『浄土義山章』十二巻、『浄土観音義記』二十巻、『安養往生用心記』七巻、『阿弥陀経疏拾要記』七巻、『三国仏法伝通縁起』三巻、『八宗綱要』二巻、『仏法伝通章』十八巻がある。伝論図録等に至っては無慮一千余巻。具に『譔集録』に見える。

賛曰：国師の生質は粋美で、群宗に博渉し、子史百氏の言に至っても、皆能く研味してその賾を探った。故に屢々梵刹に據って、一国の宗師となった。堂に昇って法を演ずることは、雨注河翻の如くであった。上は天子、下は庶士まで、その沛沢を渥くせざるはなかった。且つ著述を好み、正教を申明した。浩浩穣穣として、その書は家に満ちた。皆学者の閫枢とするところである。霊芝祖の言に曰く「当世を化するには講説に如くはなく、将来に垂れるには著書に若くはなし」と。国師はこれを以てしたのである。

**重禅律師伝**

英語訳

**Right Page Upper Section**
nine years old.

**Biography of Vinaya Master Dōgetsu Nen**
The vinaya master's religious name was Shōnen, his courtesy name Dōgetsu. He left home and received full ordination under Vinaya Master Shingan Hen. He mastered vinaya under Vinaya Master Enritsu Gen and received esoteric teachings from Vinaya Master Chūdō Shu. As for the various schools of Hossō, Sanron, and Tendai, he thoroughly mastered their fundamental principles. Through this his reputation moved both court and countryside. When Vinaya Master Hen undertook repairs to Yakushi-ji in Yamato, he followed and assisted him. During the Shōō era, Vinaya Master Shu passed away. The master received an invitation and succeeded to Shingon-in. He regularly expounded the profound teachings, and scholars came to him. He passed away on the 15th day of the 8th month of the first year of Shōwa (1312).

The encomium states: He received full ordination from Shingan Hen, studied the permitted and prohibited from Enritsu Gen, and received esoteric teachings from Chūdō Shu. All three were people of high virtue and excellent conduct, not ordinary persons. Yet the master was able to serve all of them personally. Was this not magnificent?

**Biography of the Two Vinaya Masters Ryōjaku and Ritsuju**
Vinaya Master Ryōjaku's religious name was Enshō. Vinaya Master Ritsuju's religious name was Shinjō. Both emerged from the school of Vinaya Master Enritsu, truly Dharma grandsons of the Great Compassion Bodhisattva. They were proficient in the precepts and vinaya, had knowledge of various schools, and their reputations blazed forth. Shō resided at Shōdai-ji as the fifth generation. He was praised in the world for his lecturing ability. Scholars of the time all joyfully came to rely on him. After Shō, Jō succeeded to his position.

Vinaya Garden Monastic Treasures Biography, Volume 13

**Right Page Lower Section**
Vinaya Garden Monastic Treasures Biography, Volume 14

Composed by the Later Student Monk Eken of Kōtō Anyō-ji
Masters of Japan

**Biography of National Master Jikan of Tōdai-ji in the Southern Capital**
The national master's religious name was Gyōnen, Jikan was his title. He was a son of the Fujiwara clan of Takahashi in Iyo Province. His mother was of a certain family. The master was born on the 6th day of the 3rd month of the first year of Jiji (1238). His natural endowment was exceptionally outstanding, his spirit divine-like. At exactly three years old, he could recite sutras immediately upon hearing them once. If this was not innate nature, what could it be? He left home at eighteen. His daily conduct was never careless, and his study and religious practice surpassed his peers. After coming of age, he received full ordination from Vinaya Master Jissōshō. He resided at Tōdai-ji. He went out to study vinaya under Vinaya Master Enritsu Gen of Shōdai-ji. Among all the various texts possessed by the school, there was no principle he did not master. He also became close to Master Chūdō Shu of Shingon-in and received the two teachings of Taimitsu and Tōmitsu. Suddenly hearing that scholars were spreading word of the excellent reputation of Priest-Prince Shūshō, he went directly to rely on him. Shūshō was a great authority of the Kegon school. The master received his personal guidance and exhausted his profound knowledge. As for Zen and the various schools of Hossō and Sanron, he left none unstudied. He also extended to the books of the various philosophical schools and hundred schools. In the second year of Kōji (1276) he lectured on the Avatamsaka at the Vairocana Hall of Tōdai-ji. His eloquent commentary was like a flying spring, his resonant voice resembled heavenly drums. The assembly of listeners was vast and magnificent beyond compare. Soon he succeeded to the seat of Vinaya Master Shō and resided at the Precept Platform. He greatly proclaimed vinaya and also propagated the Kegon school. That this school flourished in the world was largely due to the master's efforts. Therefore those who spoke of Kegon at that time all took the master as their

**Left Page Upper Section**
guide. Prior to this, Zen Master Jishin of Saidai-ji dreamed that Sudhana planted seeds around the Precept Platform compound. Jishin asked: "What kind of seeds are these?" The reply was: "They are Kegon seeds." After awakening, he secretly wondered about this. When this time came, he realized it was a portent of the master propagating Kegon. Those with insight considered it remarkable. Emperor Go-Uda heard of the master's great reputation and personally visited the temple to receive the Great Bodhisattva Precepts. He maintained the etiquette of a disciple and specially bestowed the title of National Master. He again invited him to the imperial palace to preach. The emperor and his ministers personally listened. The imperial favor was generous and profound, and everyone considered it an honor. In the fourth year of Shōō (1291) he lectured on the Lotus Sutra at Kongōsan-ji in Yamato. Students came to return to him. During the Shōwa years, Zen Master Jishin entered extinction. His disciples performed the ceremony of distributing possessions. The master presided over the karmavācanā. At that time Shōdai-ji had a vacant seat. The entire assembly requested the master to fill the position of abbot. From this point the monastic and lay communities looked up to him no differently than if a living Buddha had appeared. From that time afterward, he frequently held vinaya assemblies at eighteen locations in total. This is sufficient to see the flourishing of his transformative influence. In the leisure time between lectures he diligently wrote, developing and expressing this Way. He passed away at Tōdai-ji on the 5th day of the 9th month of the first year of Genkō (1321). He lived eighty-two years in the world and sat for sixty-two summers. His stupa is on Mount Washioo. He ordained several disciples and had twelve chief Dharma heirs. The master's lifetime writings include: "Nanzan Teaching Principles Chapter" in 30 volumes, "Vinaya School Jeweled Mirror Chapter" in 60 volumes, "Four-Part Precept Text Commentary Praise School Record" in 20 volumes, "Nanzan Pure Land Principles" in 2 volumes, "Three Collections of Pure Precepts Origin Chapter" in 4 volumes, "Nanzan Plants and Trees Chapter" in 1 volume, "Vinaya School Essentials" in 2 volumes, "Fragrant Elephant Brahmajāla Commentary Sun-Pearl Notes" in 80 volumes, "Great Compassion Bodhisattva Record of Promoting Vinaya" in 3 volumes, "Record of Differences Between the Two Temples Regarding Universal Reception of Bhikṣu Repentance" in 1 volume, "Vinaya School Kegon Extracting True Mind Chapter" in 20

**Left Page Lower Section**
volumes, "Kegon Five Teachings Worthies and Sages Chapter" in 60 volumes, "Inquiry into the Mysterious Record Penetrating Subtleties Notes" in 120 volumes, "Five Teachings Chapter Pathway Record" in 52 volumes, "Two Kinds of Birth and Death Principles" in 30 volumes, "Outline Chapter Awakening Record" in 23 volumes, "Prince's Lotus Commentary Wisdom Light Record" in 90 volumes, "Prince's Śrīmālā Commentary Detailed Mysterious Record" in 18 volumes, "Ten-fold Consciousness-only Imperial Mirror" in 7 volumes, "Ten Stages of Mind Treatise Notes" in 17 volumes, "Great Perfection of Wisdom Principle Commentary" in 5 volumes, "Contentment Rebirth Notes" in 7 volumes, "Peaceful Nourishment Pure Karma Chapter" in 1 volume, "Pure Land Source and Flow Chapter" in 1 volume, "Pure Land Teaching Ocean Chapter" in 40 volumes, "Infinite Life Sutra Questions and Answers Notes" in 20 volumes, "Pure Land Principles Mountain Chapter" in 12 volumes, "Pure Land Avalokiteśvara Principles Record" in 20 volumes, "Peaceful Nourishment Rebirth Mindfulness Record" in 7 volumes, "Amitāyus Sutra Commentary Selected Essentials Record" in 7 volumes, "Three Countries Buddha Dharma Transmission Origins" in 3 volumes, "Eight Schools Essentials" in 2 volumes, and "Buddha Dharma Transmission Chapter" in 18 volumes. Including biographical treatises, catalogs and records, there are probably over one thousand volumes in total. They are comprehensively recorded in his "Collected Writings Catalog."

The encomium states: The national master's innate nature was refined and beautiful. He extensively studied various schools, and even regarding the words of philosophers and historians of the hundred schools, he was able to research and savor them all and probe their profundities. Therefore he frequently presided over Buddhist temples and became a sectarian master of the entire country. When he ascended the hall to expound the Dharma, it was like pouring rain and overflowing rivers. From the emperor above to common scholars below, none were not enriched by his abundant grace. Moreover, he loved writing and clarified the orthodox teachings. Vast and abundant, his books filled households. They all became what scholars regarded as fundamental pivot texts. The words of Patriarch Lingzhi state: "For transforming the present age, nothing compares to lecturing and explaining; for transmitting to the future, nothing equals writing books." The national master accomplished this.

**Biography of Vinaya Master Jūzen**