一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
南山賢首之旨＿一。初住＿二泉之久米田寺＿一。次移＿二戒壇＿一。所＿レ至弘＿二
毘尼及華厳＿一。声名甚雄遠。以故黒白男女信靡如＿レ風。歴
応二年講＿二義鈔于久米田＿一。一夕夢神人衣冠厳整。来謂＿レ
師曰。我是金峰山明神之使者也。頃日師盛揚＿二大乗＿一。故
明神特遣＿レ我随喜。其感応若＿レ此也。康安二年正月二十一
日順世。春秋未＿レ詳。嘗著＿二 五教章鈔五巻＿一。
　　無人導律師伝
律師諱如導。字見蓮。其号曰＿二無人＿一。姓藤原氏。伯州刺史
之子也。生而弗＿レ凡。気貌雄偉。方妙齢時。限＿二千日＿一為＿レ期。
毎日跣＿レ足。詣＿二北野天満大自在廟＿一。乞＿二神加護＿一。期将＿レ満。
見＿三 天童出現授以＿二松葉＿一。告＿レ之曰。汝持去培＿二-植六十余州＿一。
師帰向＿二 一僧＿一陳＿二其事＿一。僧曰。噫子幸矣。得＿レ非＿下向後能覆＿二-
廕一切群生＿一之兆＿上与。尋投＿二知恩院＿一薙髪。十九歳遊行過＿二
大井川＿一。慨然曰。此界穢土也。此身穢器也。無＿二刹那可＿一レ
楽。不＿レ如速捨＿二身土＿一求＿レ生＿二浄処＿一。乃抱＿レ石投＿レ水。覚＿二足下
有＿レ物擎出＿一。師尽＿レ力跳下亦不＿レ能＿レ溺。乃涕泣帰＿二父宅＿一。徹夜
不＿レ寐。去遊＿二関西＿一。寓＿二安楽寺＿一。猛練三載。継稟＿二沙弥戒于
【右頁下段】
筑後州安養寺＿一。時年方二十一矣。居七祀帰京。師雅慕＿二
澂照大師之徳＿一。常曰。我当＿レ従＿二-事木叉＿一。依＿二東出泉涌寺兀
兀元和尚＿一受＿二満分戒＿一。又依＿二良智律師＿一鑚仰八年。凡律部
所＿レ有奥義莫＿レ不＿二洞明＿一。兼伝＿二 天台円頓大戒＿一。旁及＿二浄土教＿一。
智公嘆曰。不＿レ図垂＿レ老得＿二此律虎＿一。後至＿二悲田院＿一。依＿二明玄
長老＿一入壇灌頂。受＿二-学密乗＿一。於＿二小野一派＿一尤造＿二淵極＿一。久
之嘉＿二-遁于金台寺＿一。修＿二念仏三昧＿一。脇不＿レ沾＿二席者数稔。晩
開＿二講于信之善光寺＿一。一麾＿二譚柄＿一。則四衆雲従。若＿二満慈之
重来＿一也。垂＿レ老還＿二京師＿一。居＿二永園寺＿一。如＿二 上林苑観音寺。朝
日山荘厳院＿一。亦師所＿レ尸。嘗至＿二 天龍＿一謁＿二無窓国師＿一。先呈＿二
己解＿一。次訽＿二教外之旨＿一。国師印＿レ之曰。教外無＿レ禅。禅外無＿レ
教。如＿二汝所見＿一。我復何言。因＿レ茲声名益遠。後如＿二芸州＿一剏＿二
迎接院＿一居焉。六年而帰＿二京師＿一。於＿二本願寺＿一為＿レ母説法四十
八日。緇白赴＿レ堂。遅則無＿二容＿レ膝之位＿一矣。俄他方化縁時
至。於＿二観音寺＿一取＿レ滅。時延文二年五月二十七日也。世寿
七十四。僧臘四十八。師平時住院一十余所。創建起＿レ廃
一十五所。又憐＿二女人罪結深厚＿一。立＿二尼寺＿一数十。度＿二弟子＿一
【左頁上段】
若干人。而黒白男女聞法帰＿レ誠者。又不＿レ知＿二其幾＿一矣。応永
間。観音寺蓮忍律師。恐＿三師懿行日就＿二泯泯＿一。乃請＿二海蔵譲
禅師＿一製＿二行状＿一。伝＿二于世＿一。
賛曰。大雄之道。而有＿二万殊＿一至則一也。豈専守＿二 一門＿一。而
可＿レ為＿二尽＿レ善尽＿一レ美也哉。若＿レ師者非＿三特洞＿二-明本宗＿一。決＿二禅于
夢窓＿一。伝＿二密於明玄＿一。至＿二於天台浄土諸宗＿一。研究不＿レ遺。一＿下-
洗夫各宗＿二其宗＿一。各党＿二其党＿一。互相矛盾之陋＿上其亦美善俱
尽者乎。
　　南都白毫寺彦証算律師伝
律師名清算。字彦証。不＿レ知＿二何許人＿一。学海汪洋。名翼四起。
開＿二法于南都白毫寺＿一。為＿二 四方緇白＿一之所＿二宗仰＿一。嘉暦二年
春二月。修＿二南円堂＿一。方＿レ作＿二荘飾具＿一。大聚＿二赤金＿一有＿二 一団銅＿一。
陶冶如＿レ旧。師怪使＿二冶工砕＿一レ之。中有＿二銅蓮華＿一。華内有＿二舎
利千余顆＿一。光輝奪＿二 人目＿一。衆皆以為＿二異事＿一聞＿二于朝＿一。帝感
嘆不＿レ已。延文間董＿二席西大＿一。一住四霜。大弘＿二律訓＿一。貞治元
年十一月十四日化去。春秋七十又五。平生好＿二著述＿一。輔＿二-
弼宗教＿一。有＿二 三宗綱義。三宝綱義。梵網経古迹綱義。菩薩
【左頁下段】
戒綱義。三聚綱義。持犯綱義。四薬綱義。戒体章綱義等
若干巻＿一行＿二于世＿一。
　　泉涌寺朴艾淳律師伝
律師諱思淳。字朴艾。得＿二法于大灯智律師＿一。稟性穎悟。英
弁快利。実律海之猛龍也。聴＿二-覧律蔵＿一。洞明＿二幽旨＿一。兼得＿二
密教之奥＿一。初開＿二化於相陽華厳山清浄金剛寺＿一。又董＿二席
鷲峯山覚園寺＿一。後尸＿二京之泉涌寺＿一。樹＿二大灯赤幟＿一。来受＿レ律
者雲奔川臻。聞望之美徹＿二于宸冕＿一。奉＿レ詔入＿レ宮講＿二-演戒経＿一。
皇情大悦。師以＿二某年八月十六日＿一寂。寿八十六。嘗講＿二 三
大部＿一数徧。製＿二鈔若干巻＿一。使＿二古人疑文奥義煥然明著＿一。又
有＿二浄心誡観鈔＿一。並学者所＿レ為＿二亀鑑＿一也。
　　覚行玄律師伝
律師諱照玄。字覚行。本無律師之門人也。随＿二 十達国師＿一習＿二
戒律＿一。深得＿二其旨＿一。兼稟＿二秘密瑜伽＿一。旁研＿二華厳＿一。康永四年
募＿レ衆。於＿二東大寺＿一建＿二香積厨＿一。厥後受＿レ請主＿二鎌倉極楽寺＿一。
又領＿二戒壇院之命＿一。居二歳。宗風大振。竟於＿二京兆大通寺＿一
脱去。時延文三年六月初五日也。報年五十有八。

現代語訳

【右頁上段】
南山・賢首の旨に洞暁した。初め泉州の久米田寺に住し、次に戒壇院に移った。至る所で毘尼及び華厳を弘め、声名は甚だ雄遠であった。これゆえに僧俗男女の信は風の如くになびいた。暦応二年（1339年）久米田にて義鈔を講じた。ある夕べ、神人が衣冠厳整で現れ、師に来たり謂って言った「我は金峰山明神の使者である。このごろ師が盛んに大乗を揚げているので、明神が特に我を遣わして随喜させるのである」と。その感応はこのようであった。康安二年（1362年）正月二十一日に順世した。春秋は詳らかでない。嘗て『五教章鈔』五巻を著した。

**無人導律師伝**
律師の諱は如導、字は見蓮。その号を無人と曰う。姓は藤原氏。伯州刺史の子である。生まれながら凡ならず、気貌雄偉であった。妙齢の時、千日を期として、毎日跣足で北野天満大自在廟に詣で、神の加護を乞うた。期が満ちようとする時、天童が出現して松葉を授け、告げて曰く「汝これを持ち去り六十余州に培植せよ」と。師が帰って一僧に向かってその事を陳べると、僧は言った「ああ子よ幸いなり。これは向後能く一切群生を覆廕することの兆ではないか」と。やがて知恩院に投じて薙髪した。十九歳で遊行し大井川を過ぎた時、慨然として曰く「この界は穢土なり。この身は穢器なり。刹那も楽しむべきものなし。速やかに身土を捨てて浄処に生ずることを求むるに如かず」と。そこで石を抱いて水に投じたが、足下に物があって擎げ出されるのを覚えた。師は力を尽くして跳び下がったがまた溺れることができなかった。そこで涕泣して父の宅に帰った。徹夜して寐ねず、去って関西に遊び、安楽寺に寓して猛練すること三年。継いで

【右頁下段】
筑後州安養寺にて沙弥戒を稟けた。時に年はちょうど二十一であった。七年居て京に帰った。師は雅しく澂照大師の徳を慕い、常に曰く「我は当に木叉に従事すべし」と。東出の泉涌寺兀元和尚に依って満分戒を受け、また良智律師に依って鑚仰すること八年。凡そ律部にある奥義で洞明しないものはなかった。兼ねて天台円頓大戒を伝え、旁ら浄土教に及んだ。智公は嘆じて曰く「老いに垂んでこの律虎を得るとは図らなかった」と。後に悲田院に至り、明玄長老に依って入壇灌頂し、密乗を受学した。小野一派において尤も淵極に造った。久しくして金台寺に嘉遁し、念仏三昧を修した。脇が席に沾まないこと数年。晩年信濃の善光寺にて開講した。一たび譚柄を麾えば、四衆が雲の如く従った。満慈の重来の如くであった。老いに垂んで京師に還り、永園寺に居した。上林苑観音寺や朝日山荘厳院のように、また師の尸るところであった。嘗て天龍寺に至り無窓国師を謁し、先ず己解を呈し、次に教外の旨を訽した。国師はこれを印して曰く「教外に禅無し。禅外に教無し。汝の見る所の如し。我また何をか言わん」と。これにより声名益々遠くなった。後芸州に如き迎接院を剏建してそこに居した。六年にして京師に帰り、本願寺において母のために説法すること四十八日。緇白が堂に赴き、遅れれば膝を容るるの位も無いほどであった。俄に他方の化縁時至り、観音寺において取滅した。時に延文二年（1357年）五月二十七日である。世寿七十四。僧臘四十八。師は平時住院一十余所、創建起廃一十五所。また女人の罪結が深厚なのを憐れみ、尼寺を数十立て、弟子を

【左頁上段】
若干人度した。而して僧俗男女で法を聞いて誠に帰した者は、またその幾何なるかを知らない。応永間、観音寺の蓮忍律師は、師の懿行が日に泯泯に就くことを恐れ、そこで海蔵譲禅師に請うて行状を製して世に伝えた。

賛曰：大雄の道には万殊があるが、至れば一である。豈に専ら一門を守って、善を尽くし美を尽くすと為すべきであろうか。師の如き者は、特に本宗を洞明するのみならず、夢窓に禅を決し、明玄に密を伝え、天台・浄土諸宗に至るまで、研究して遺すことがなかった。一洗しろ夫れ各宗がその宗に、各党がその党につき、互いに相矛盾する陋習を。その亦美善俱に尽くす者であろうか。

**南都白毫寺彦証算律師伝**
律師の名は清算、字は彦証。何許の人か知らない。学海汪洋として、名翼四方に起った。南都白毫寺にて法を開き、四方の緇白の宗仰するところとなった。嘉暦二年（1327年）春二月、南円堂を修した。荘飾具を作ろうとして、大いに赤金を聚めると一団の銅があった。陶冶すること旧の如くであった。師は怪しんで冶工をして之を砕かせた。中に銅蓮華があり、華内に舎利千余顆があった。光輝は人目を奪った。衆は皆異事と為して朝に聞こえた。帝は感嘆已まなかった。延文間西大寺の席を董し、一住四年。大いに律訓を弘めた。貞治元年（1362年）十一月十四日化去した。春秋七十又五。平生著述を好み、宗教を輔弼した。『三宗綱義』『三宝綱義』『梵網経古迹綱義』『菩薩

【左頁下段】
戒綱義』『三聚綱義』『持犯綱義』『四薬綱義』『戒体章綱義』等若干巻が世に行われている。

**泉涌寺朴艾淳律師伝**
律師の諱は思淳、字は朴艾。大灯智律師に法を得た。稟性穎悟で、英弁快利。実に律海の猛龍である。律蔵を聴覧し、幽旨を洞明した。兼ねて密教の奥を得た。初め相陽華厳山清浄金剛寺において化を開き、また鷲峯山覚園寺の席を董し、後京の泉涌寺を尸した。大灯の赤幟を樹て、来たり律を受ける者は雲奔川臻した。聞望の美は宸冕に徹した。詔を奉じて宮に入り戒経を講演した。皇情大いに悦んだ。師は某年八月十六日を以て寂した。寿八十六。嘗て三大部を数遍講じ、鈔若干巻を製して、古人の疑文奥義を煥然明著ならしめた。また『浄心誡観鈔』があり、並びに学者の亀鑑とするところである。

**覚行玄律師伝**
律師の諱は照玄、字は覚行。本無律師の門人である。十達国師に随って戒律を習い、深くその旨を得た。兼ねて秘密瑜伽を稟け、旁ら華厳を研じた。康永四年（1345年）衆を募り、東大寺において香積厨を建てた。その後請を受けて鎌倉極楽寺を主し、また戒壇院の命を領した。二年居して、宗風大いに振るった。竟に京兆大通寺において脱去した。時に延文三年（1358年）六月初五日である。報年五十有八。

英語訳

**Right Page Upper Section**
He had thorough understanding of the teachings of Nanshan and Kenshū. He first resided at Kumeta Temple in Izumi Province, then moved to the Precept Platform. Wherever he went he propagated vinaya and Kegon teachings, his reputation being extremely far-reaching. Therefore the faith of monastics and laypeople, men and women, swayed like wind. In the second year of Rekiō (1339) he lectured on the Righteousness Commentary at Kumeta Temple. One evening he dreamed that a divine being in formal court dress appeared and said to the master: "I am a messenger of the deity of Mount Kinpu. Recently the master has been vigorously promoting the Mahayana, so the deity has specially sent me to express approval." Such was the miraculous response. He passed away on the 21st day of the 1st month of the second year of Kōan (1362). His age is not detailed. He once wrote "Five Teachings Chapter Commentary" in five volumes.

**Biography of Vinaya Master Mujin Dō**
The vinaya master's religious name was Nyodō, his courtesy name Kenren. His title was called Mujin. His family name was Fujiwara. He was the son of the governor of Hōki Province. Born extraordinary, his bearing was majestic and imposing. In his prime years, he set a thousand-day period, going barefoot daily to worship at the Kitano Tenman Great Sovereign Shrine, beseeching divine protection. As the period was about to end, he saw a heavenly child appear who gave him pine needles, saying: "Take these and cultivate them throughout the sixty-odd provinces." When the master returned and told this to a monk, the monk said: "Ah, fortunate child! Could this not be a sign that in the future you will be able to shelter all sentient beings?" Soon he went to Chion-in and shaved his head. At nineteen, while traveling and passing the Ōi River, he said with deep emotion: "This realm is a defiled land. This body is a defiled vessel. There is not a moment of pleasure to be had. It would be better to quickly abandon body and land and seek birth in a pure place." So he embraced a stone and threw himself into the water, but felt something under his feet lifting him out. The master exerted all his strength to jump down but still could not drown. Then he wept and returned to his father's home. He did not sleep all night, then left to travel in the Kansai region and lodged at Anraku Temple, practicing strenuously for three years. He then received

**Right Page Lower Section**
novice precepts at Anyō Temple in Chikugo Province. At that time he was just twenty-one years old. After residing there seven years he returned to the capital. The master elegantly admired the virtue of Great Master Chōshō, constantly saying: "I should devote myself to the pratimoksha." He received full ordination from Zen Master Kotsuen of Sennyu-ji in the eastern outskirts, and also studied under Vinaya Master Ryōchi for eight years with devoted reverence. Among all the profound teachings contained in the vinaya section, there were none he did not thoroughly illuminate. He also transmitted the Tendai Perfect Sudden Great Precepts and additionally studied Pure Land teachings. Master Chi sighed and said: "I never imagined that in my old age I would obtain this vinaya tiger." Later he went to Hiden-in and under Elder Myōgen entered the platform for initiation and studied esoteric vehicle teachings. He especially reached the profound depths of the Ono lineage. For a long time he secluded himself at Kintai-ji and practiced nembutsu samādhi. For several years he did not lie down to rest. In his later years he opened lectures at Zenkō-ji in Shinano Province. Once he wielded the lectern, the four assemblies followed like clouds. It was like Pūrṇa's return. In his old age he returned to the capital and resided at Eien-ji. Places like Jōrinkaku Kannon-ji and Asahiyama Shōgon-in were also under his charge. He once went to Tenryū-ji to meet National Master Musō, first presenting his own understanding, then inquiring about the teaching beyond teaching. The national master approved, saying: "There is no Zen outside teaching, no teaching outside Zen. As you see it, what more can I say?" From this his reputation became even more widespread. Later he went to Aki Province and founded Kōsetsu-in where he resided. After six years he returned to the capital and for forty-eight days expounded the Dharma for his mother at Hongan-ji. Monastics and laypeople came to the hall; if they were late there was no room even to place one's knees. Suddenly the time for his transformation in other realms arrived, and he passed away at Kannon-ji. This was the 27th day of the 5th month of the second year of Enbun (1357). His worldly age was seventy-four, his monastic age forty-eight. In his lifetime the master resided at over ten temples and founded or restored fifteen temples. He also pitied women for their deep karmic entanglements and established dozens of nunneries, ordaining several

**Left Page Upper Section**
disciples. As for monastics and laypeople, men and women who heard the Dharma and sincerely took refuge, their number cannot be known. During the Ōei era, Vinaya Master Rennin of Kannon-ji, fearing that the master's excellent deeds were daily fading into obscurity, requested Zen Master Kaizō Jō to compose a biographical record and transmit it to the world.

The encomium states: The Way of the Great Hero has ten thousand differences, but when reached it is one. How could one exclusively guard one school and claim to exhaust all good and beauty? One like the master not only thoroughly illuminated his own school but also settled Zen matters with Musō, transmitted esoteric teachings from Myōgen, and up to the various schools of Tendai and Pure Land, he studied thoroughly without omission. He cleansed away the vulgar practice where each school clings to its school and each faction to its faction, mutually contradicting each other. Was he not one who exhausted both beauty and goodness?

**Biography of Vinaya Master Hikoshō San of Byakugō Temple in Nanto**
The vinaya master's name was Seisan, his courtesy name Hikoshō. His origins are unknown. His ocean of learning was vast, his reputation arose in all four directions. He opened Dharma teachings at Byakugō Temple in Nanto and became the object of reverence for monastics and laypeople from all quarters. In the second year of Karyaku (1327), in the second month of spring, he repaired the Southern Round Hall. When making ornamental implements, he gathered much gold and there was one lump of copper. The smelting proceeded as before. The master found it strange and had the metalworkers break it apart. Inside was a copper lotus flower, and within the flower were over a thousand relics. Their brilliant light dazzled people's eyes. Everyone considered it a miraculous event and reported it to the court. The emperor's admiration was endless. During the Enbun era he presided over Saidai-ji for one term of four years, greatly propagating vinaya teachings. He passed away on the 14th day of the 11th month of the first year of Jōji (1362). His age was seventy-five. Throughout his life he loved writing and supported sectarian teachings. His works include "Three Schools Outline Principles," "Three Treasures Outline Principles," "Brahmajāla Sūtra Ancient Traces Outline Principles," "Bodhisattva

**Left Page Lower Section**
Precepts Outline Principles," "Three Collections Outline Principles," "Observance and Violation Outline Principles," "Four Medicines Outline Principles," "Precept Essence Chapter Outline Principles," and several other volumes circulating in the world.

**Biography of Vinaya Master Bokuai Jun of Sennyu-ji**
The vinaya master's religious name was Shijun, his courtesy name Bokuai. He received Dharma transmission from Vinaya Master Daitō Chi. His innate nature was brilliant and perceptive, his eloquence quick and sharp. He was truly a fierce dragon of the vinaya ocean. He listened to and studied the vinaya canon, thoroughly illuminating its subtle meanings. He also obtained the depths of esoteric teachings. He first opened transformative teachings at Shōjō Kongō-ji on Mount Kegon in Sagami, also presided at Kakuon-ji on Mount Shūbu, and later took charge of Sennyu-ji in the capital. He raised the red banner of Daitō, and those who came to receive vinaya teachings rushed like clouds and streams. The beauty of his reputation reached the imperial crown. He received imperial edict to enter the palace and lecture on the precept sutras. The imperial feelings were greatly pleased. The master passed away on the 16th day of the 8th month of a certain year at age eighty-six. He once lectured on the Three Great Treatises several times and composed commentary volumes that made the doubtful passages and profound meanings of the ancients brilliantly clear. He also wrote "Pure Mind Admonition and Contemplation Commentary," which scholars use as a standard reference.

**Biography of Vinaya Master Kakugyō Gen**
The vinaya master's religious name was Shōgen, his courtesy name Kakugyō. He was a disciple of Vinaya Master Honmu. He followed National Master Jūtatsu in studying precepts and vinaya, deeply grasping their meaning. He also received secret yoga teachings and additionally studied Kegon. In the fourth year of Kōei (1345) he recruited people and built a kitchen hall at Tōdai-ji. Later he received an invitation to head Gokuraku-ji in Kamakura and also received appointment from the Precept Platform. After residing for two years, the sectarian influence greatly flourished. He finally passed away at Daitsū-ji in the capital. This was the 5th day of the 6th month of the third year of Enbun (1358). His age was fifty-eight.