一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】　　
　　招提寺照遠律師伝
律師名照遠。未＿レ詳＿二其氏族郷里＿一。爲＿レ 人英敏。而睹學不＿レ
倦。嶄嶄有＿レ聲＿二于緇素間＿一。元亨二年。依＿二通受法＿一稟＿二具足
戒＿一。嘉暦間。從＿二覺也覺惠二大徳＿一聽＿二梵網＿一。於＿二大賢古迹＿一
尤造＿レ微達＿レ奥。其餘律部諸書莫＿レ不＿二游＿レ刃而解＿一。常痛＿二大悲
興正二大士之後。律學寢微＿一。潛有＿二興復之志＿一。故以＿二著述＿一
為＿レ事。大補＿二於宗猷＿一。有＿二 三大部鈔＿一。曰＿二資行＿一曰＿二警意＿一曰＿二顕
縁＿一。通合六十五巻。挙＿二筆於暦応二年八月＿一。脱＿二稾於貞和
五年八月＿一。凡十一年而告＿レ成。其間雖＿二風雪惨栗陽光熾
烈＿一。未＿二嘗少懈＿一。又著＿二梵網古迹述迹鈔五巻＿一。皆為＿二学者＿一之
所＿二披翫＿一焉。康安年間開＿二講席于招提寺＿一。黒白奔波。師後
不＿レ知＿レ所＿レ終。
　　円浄律師伝
律師諱正為。円浄其字也。落＿二-髪于十達国師＿一。学富道高。
継＿二覚行律師後＿一。住＿二極楽戒壇両刹＿一。常講＿二華厳及三大部＿一。
由＿レ是名流＿二 四遠＿一。為＿二時賢＿一所＿レ慕。応安元年八月二十二日
帰＿二⁻真于極楽寺＿一。
【右頁下段】
　　浄心恵律師伝
律師諱照恵。字浄心。師＿二-事覚行律師＿一。有＿二敏才＿一。学＿二-通経
律＿一。文和年間子身入＿二諸夏＿一。徧参＿二知識＿一。及＿レ回＿レ国依＿二盛誉
律師於久米田寺＿一。未＿レ幾誉遷化。師権＿二寺事＿一。又住＿二戒壇
院＿一。唱＿二毘尼華厳二宗＿一。兼弘＿二密宗＿一。応安四年十一月二日
寂＿二於八旛之善法律寺＿一。寿未＿レ詳。
　　安楽光院誠蓮律師伝
律師名誠蓮。左僕射冬嗣之遠孫也。俗名俊経。稟性清
純。雖＿三身列＿二朝班＿一。而志慕＿二仏法＿一。遂与＿二弟俊有＿一雖＿レ俗爲＿レ僧。
徳缾儀鉢。深護＿二戒根＿一。既而雲＿二⁻遊諸方＿一。徧扣＿二名徳＿一。探＿二賾
諸宗＿一如＿レ指＿レ掌焉。由＿レ是声名森出。延文年間。安楽光院
遭＿二舞馬之変＿一甚荒廃。師奉＿二広義門院之命＿一力学＿レ之。未＿レ
幾有＿レ加＿二於旧＿一。師居＿レ之敷＿二⁻唱宗旨＿一。道俗傾向。晩年謝＿レ事。
篤修＿二浄業＿一不＿レ怠。臨終神思不＿レ乱。端坐而化。実永和元
年五月二十五日也。寿若干。夏若干。院初在＿二洛中＿一。寛永
年間。澂玄公徒＿二之于東山＿一云。
賛曰。余聞。世間万事皆可＿レ偽。唯於＿二死生之変＿一不＿レ容＿レ偽
【左頁上段】
矣。今蓮律師臨＿レ行安閒自若如＿レ此。則其平生所＿レ養可＿レ知
已。
　　南都極楽院光円種律師伝
律師諱道種。字光円。不＿レ知＿二何許人＿一。習＿二戒律＿一包＿二-括幽奥＿一。
芳風令徳。時人宗仰。応安初主＿二南都極楽院＿一。播揚律風＿一。
震＿二-撼朝野＿一。極楽律学之行者。皆推＿二功於師＿一焉。後不＿レ詳＿レ
所＿レ終。師之後。重然。道喜。元清。吘戒。元順。順円。皆相
継住＿二本院＿一。克世＿二其業＿一。
　　雲龍院開山竹巌皋律師伝
律師諱聖皋。字竹巌。法嗣＿二拙■#2珍律師＿一。京兆人。出＿二宦
族藤氏＿一。於＿二正中甲子元年＿一生。自＿レ幼聡恵。志在＿二物表＿一。十
七歳下髪。二十三受具。属＿二意毘尼＿一。精通＿二持犯＿一。兼学＿二密
教＿一。究＿二小野広沢諸流之淵源＿一。出＿二-世洛之泉涌＿一。門風大振。
一衆改＿レ観。文和上皇欽＿二其徳＿一。詔授＿二戒法＿一。由＿レ是声光振＿二-耀
于華夷＿一。嘗択＿レ 地創＿二-建律院＿一。曰＿二龍華＿一曰＿二雲龍＿一。遂為＿二両院
開山始祖＿一。大施＿二法雨＿一。無＿レ論＿二短長卉木＿一。悉皆蒙＿レ潤。後円
融帝。亦厚加＿二崇敬＿一。嘗延＿レ師受＿レ戒。執＿二弟子礼＿一。又親幸＿レ寺
【左頁下段】
問法。聖眷優渥。山川為＿レ之増＿レ色。康応元年。奉＿レ勅用＿二石
丹草筆＿一。繕＿二-写妙蓮経＿一。且修＿二懺法＿一。以＿二所書経＿一蔵＿二于塔＿一。所
謂如法経者也。帝賜＿二荘田若干頃＿一。充＿二於写経之需＿一。其勅
書略曰。如法経者。功徳甚深。不＿レ可＿二思議＿一。故命＿二聖皋上
人＿一。毎年依＿レ法修行。朕歿後当＿下於＿二諱辰＿一行＿レ之。以資＿中朕冥
福＿上乃施＿二播州伊川荘＿一。以充＿二其費＿一云。故至＿レ今毎年四月
於＿二本院＿一行之。帝後請＿レ師円＿二頂相＿一。後小松帝以＿下師為＿二両
皇＿一所＿上レ尚。特加＿二恩寵＿一。詔為＿二戒師＿一。灑＿二宸翰＿一以賜。師道徳
之盛蓋可＿レ知矣。応永九年六月二十七日無＿レ疾而化。俗寿
七十有九。僧臘五十又六。師嘗製＿二自賛＿一曰。本性覚月。元
来円成。虎皮羊質。誰展＿二克誠＿一。所＿レ述有＿二南山教観名目二
巻＿一。行＿二於学者＿一。
賛曰。聖皋老人。去＿二正法国師＿一百余年。而能振＿二遺規＿一不＿レ
失＿二家法＿一。名聞＿二於人＿一。道光＿二于代＿一。以至為＿二 三朝帝師＿一。作＿二両
院始祖＿一。於戯真轟轟然宗門偉人也哉。
　　性通波律師伝
律師諱霊波。字性通。生＿二足利氏＿一。相州鎌倉県人也。依＿二称

現代語訳

【右頁上段】
**招提寺照遠律師伝**
律師の名は照遠。その氏族・郷里は詳らかでない。人となり英敏で、学を好んで倦まなかった。僧俗の間に嶄々として声があった。元亨二年（1322年）、通受法に依って具足戒を稟けた。嘉暦間（1326-1329年）、覚也・覚恵二大徳に従って梵網経を聴いた。大賢古迹において尤も微を造り奥に達した。その余の律部諸書も刃を游がせて解かないものはなかった。常に大悲・興正二大士の後、律学が寝微することを痛み、潜かに興復の志があった。故に著述を以て事として、宗猷を大いに補った。『三大部鈔』があり、「資行」「警意」「顕縁」と曰い、通合六十五巻。暦応二年（1339年）八月に筆を挙げ、貞和五年（1349年）八月に稿を脱した。凡そ十一年にして成ることを告げた。その間、風雪惨栗・陽光熾烈といえども、嘗て少しも懈ることはなかった。また『梵網古迹述迹鈔』五巻を著した。皆学者の披翫するところとなった。康安年間（1361-1362年）招提寺に講席を開いた。僧俗が奔波した。師は後にどこで終わったか知られていない。

**円浄律師伝**
律師の諱は正為。円浄はその字である。十達国師に落髪した。学富み道高く、覚行律師の後を継いで極楽寺・戒壇院両刹に住した。常に華厳及び三大部を講じた。これにより名が四遠に流れ、時の賢者の慕うところとなった。応安元年（1368年）八月二十二日、極楽寺にて帰真した。

【右頁下段】
**浄心恵律師伝**
律師の諱は照恵、字は浄心。覚行律師に師事した。敏才があり、経律に学通した。文和年間（1352-1356年）身ずから中国に入り、遍く知識に参じた。国に回って久米田寺の盛誉律師に依ったが、間もなく誉が遷化した。師は寺事を権り、また戒壇院に住した。毘尼・華厳二宗を唱え、兼ねて密宗を弘めた。応安四年（1371年）十一月二日、八幡の善法律寺にて寂した。寿は詳らかでない。

**安楽光院誠蓮律師伝**
律師の名は誠蓮。左僕射冬嗣の遠孫である。俗名は俊経。稟性清純で、身は朝班に列するといえども、志は仏法を慕った。遂に弟俊有と俗にありながら僧となった。徳瓶儀鉢もて、深く戒根を護った。やがて諸方に雲遊し、遍く名徳に扣き、諸宗の奥を探ること掌を指すが如くであった。これにより声名森として出た。延文年間（1356-1361年）、安楽光院が舞馬の変に遭って甚だ荒廃した。師は広義門院の命を奉じてこれを力学し、間もなく旧に加えるものがあった。師はそこに居して宗旨を敷唱した。道俗が傾向した。晩年事を謝し、篤く浄業を修して怠らなかった。臨終に神思乱れず、端坐して化した。まさに永和元年（1375年）五月二十五日である。寿・夏は若干。院は初め洛中にあったが、寛永年間（1624-1644年）、澂玄公がこれを東山に徒したという。

賛曰：余聞く、世間万事皆偽ることができるが、唯死生の変においてのみ偽ることを容れない

【左頁上段】
ものと。今蓮律師が行に臨んで安閑自若としてこのようであるなら、その平生の養うところが知られよう。

**南都極楽院光円種律師伝**
律師の諱は道種、字は光円。何許の人か知らない。戒律を習い幽奥を包括した。芳風令徳もて、時人の宗仰するところであった。応安初め（1368年頃）南都極楽院を主し、律風を播揚して朝野を震撼させた。極楽の律学の行者は、皆師に功を推した。後にどこで終わったか詳らかでない。師の後、重然・道喜・元清・吘戒・元順・順円が皆相継いで本院に住し、その業を克世した。

**雲龍院開山竹巌皋律師伝**
律師の諱は聖皋、字は竹巌。拙■珍律師の法嗣である。京兆の人。官族藤氏の出である。正中甲子元年（1324年）に生まれた。幼より聡恵で、志は物表にあった。十七歳で下髪し、二十三で具戒を受けた。意を毘尼に属し、持犯に精通した。兼ねて密教を学び、小野・広沢諸流の淵源を究めた。洛の泉涌寺に出世し、門風大いに振るった。一衆観を改めた。文和上皇がその徳を欽い、詔して戒法を授けた。これにより声光が華夷に振耀した。嘗て地を択んで律院を創建した。龍華・雲龍と曰い、遂に両院の開山始祖となった。大いに法雨を施し、短長の卉木を論ぜず、悉く皆潤を蒙った。後円融帝もまた厚く崇敬を加えた。嘗て師を延いて戒を受け、弟子礼を執った。また親しく寺に幸して

【左頁下段】
法を問うた。聖眷優渥で、山川もこのために色を増した。康応元年（1389年）、勅を奉じて石丹草筆を用い、妙蓮経を繕写した。且つ懺法を修し、所書の経を以て塔に蔵した。所謂如法経である。帝は荘田若干頃を賜い、写経の需に充てた。その勅書に略して曰く「如法経は功徳甚深にして思議すべからず。故に聖皋上人に命じ、毎年法に依って修行せしめる。朕の歿後、当に諱辰において之を行い、以て朕の冥福に資すべし」と。乃ち播州伊川荘を施してその費に充てたという。故に今に至るまで毎年四月に本院においてこれを行う。帝は後に師に請うて頂相を円した。後小松帝は師を以て両皇の尚ぶところとし、特に恩寵を加えた。詔して戒師となし、宸翰を灑いで以て賜った。師の道徳の盛んなること蓋し知るべきである。応永九年（1402年）六月二十七日、疾無くして化した。俗寿七十有九。僧臘五十又六。師嘗て自賛を製して曰く「本性覚月、元来円成。虎皮羊質、誰か克誠を展べん」と。述するところに『南山教観名目』二巻があり、学者に行われている。

賛曰：聖皋老人は、正法国師を去ること百余年にして、能く遺規を振るい家法を失わず、名は人に聞こえ、道は代に光った。以て三朝の帝師となり、両院の始祖となるに至った。於戯、真に轟轟然たる宗門の偉人である。

**性通波律師伝**
律師の諱は霊波、字は性通。足利氏に生まれた。相州鎌倉県の人である。称に依って

英語訳

**Right Page Upper Section**
**Biography of Vinaya Master Shōen of Shōdai-ji**
The vinaya master's name was Shōen. His clan and birthplace are not detailed. He was brilliant by nature and loved learning without wearying. He had an outstanding reputation among monastics and laypeople. In the second year of Genkō (1322), he received full ordination according to the Universal Precept Method. During the Karyaku era (1326-1329), he studied the Brahmajāla Sūtra under the two great masters Kakuya and Kakue. He especially reached subtlety and penetrated the depths in the Great Sage's Ancient Traces. Among the other vinaya texts, there were none he could not solve with ease. He constantly grieved that after the two great masters Daihi and Kōshō, vinaya learning had declined, and secretly harbored aspirations for revival. Therefore he made writing his work and greatly supplemented the sectarian teachings. He wrote "Commentary on the Three Great Treatises," called "Shigyō" (Supporting Practice), "Keii" (Warning the Mind), and "Kenen" (Revealing Conditions), totaling sixty-five volumes. He began writing in the eighth month of the second year of Rekiō (1339) and completed the manuscript in the eighth month of the fifth year of Jōwa (1349). It took roughly eleven years to complete. During this time, despite harsh wind and snow or blazing sunlight, he never once slackened. He also wrote "Commentary on the Ancient Traces of the Brahmajāla Sūtra" in five volumes. All became objects of study for scholars. During the Kōan era (1361-1362) he opened lecture seats at Shōdai-ji. Monastics and laypeople flocked there. Where the master finally ended his days is unknown.

**Biography of Vinaya Master Enjō**
The vinaya master's religious name was Shōi. Enjō was his courtesy name. He shaved his head under National Master Jūtatsu. Rich in learning and high in the Way, he succeeded Vinaya Master Kakugyō and resided at both Gokuraku-ji and the Precept Platform. He constantly lectured on Kegon and the Three Great Treatises. Through this his reputation spread to all four directions and he became the object of admiration for the worthies of his time. On the 22nd day of the 8th month of the first year of Ōan (1368), he returned to truth at Gokuraku-ji.

**Right Page Lower Section**
**Biography of Vinaya Master Jōshin E**
The vinaya master's religious name was Shōe, his courtesy name Jōshin. He served under Vinaya Master Kakugyō. He had keen talent and mastered the sutras and vinaya. During the Bunwa era (1352-1356) he personally went to China and extensively visited spiritual teachers. Upon returning to Japan he studied under Vinaya Master Seiyū at Kumeta Temple, but Yū passed away shortly after. The master took charge of temple affairs and also resided at the Precept Platform. He proclaimed the two schools of vinaya and Kegon and also propagated esoteric teachings. He passed away at Zenpō Ritsu Temple in Yahata on the 2nd day of the 11th month of the fourth year of Ōan (1371). His age is not detailed.

**Biography of Vinaya Master Seiren of Anrakukō-in**
The vinaya master's name was Seiren. He was a distant descendant of Minister of the Left Fuyutsugu. His secular name was Toshinori. His innate nature was pure, and though he held rank in the imperial court, his aspirations yearned for the Buddha Dharma. He and his younger brother Toshiari became monks while remaining laypeople. With virtue bottles and ceremonial bowls, he deeply protected the roots of precepts. Eventually he wandered to various places, extensively seeking out renowned masters, exploring the depths of all schools as easily as pointing to his palm. Through this his reputation flourished. During the Enbun era (1356-1361), Anrakukō-in suffered greatly from the Dancing Horse Incident and fell into ruin. The master, following the command of Imperial Lady Kōgimon-in, worked to restore it, and soon it surpassed its former state. The master resided there proclaiming sectarian teachings. Monastics and laypeople were drawn to him. In his later years he retired from affairs and devoted himself to Pure Land practice without slacking. At his final moment his spirit remained untroubled and he passed away sitting upright. This was the 25th day of the 5th month of the first year of Eiwa (1375). His age and years as a monk are given as "several." The temple was initially in central Kyoto, but during the Kan'ei era (1624-1644), Master Chōgen moved it to Higashiyama.

The encomium states: I have heard that all worldly affairs can be falsified, but only at the moment of life and death can nothing be falsified.

**Left Page Upper Section**
Now that Vinaya Master Ren faced his departure so calmly and naturally, we can know what he cultivated throughout his life.

**Biography of Vinaya Master Kōen Shu of Gokuraku-in in Nanto**
The vinaya master's religious name was Dōshu, his courtesy name Kōen. His origins are unknown. He studied precepts and vinaya, encompassing profound mysteries. With fragrant reputation and admirable virtue, he was revered by people of his time. In early Ōan (around 1368) he headed Gokuraku-in in Nanto, spreading vinaya teachings and shaking both court and countryside. All vinaya practitioners at Gokuraku attributed their achievements to the master. Where he finally ended is not detailed. After the master, Jūnen, Dōki, Genshō, Shinkai, Genjun, and Junen all successively resided at the main temple and carried on his work.

**Biography of Vinaya Master Chikugan Gō, Founder of Unryū-in**
The vinaya master's religious name was Seigō, his courtesy name Chikugan. He was a Dharma heir of Vinaya Master Setsu[?]chin. He was from the capital, born into the official Fujiwara clan. He was born in the first year of Shōchū, year of the Wood Rat (1324). From childhood he was intelligent and wise, his aspirations directed beyond worldly things. He shaved his head at seventeen and received full ordination at twenty-three. He devoted his attention to vinaya, becoming thoroughly versed in observance and violation. He also studied esoteric teachings, investigating the sources of the Ono and Hirosawa lineages. He emerged at Sennyu-ji in the capital, and the school's influence greatly flourished. The entire assembly changed their perspective. Retired Emperor Bunwa respected his virtue and issued an edict conferring precept teachings. Through this his reputation shone brilliantly in China and Japan. He once selected land and founded vinaya temples called Ryūke and Unryū, thus becoming the founding patriarch of both temples. He abundantly bestowed Dharma rain; regardless of tall or short plants and trees, all received nourishment. Later Emperor Go-En'yū also showed him deep reverence. He once summoned the master to receive precepts, conducting himself with the courtesy of a disciple. He also personally visited the temple to

**Left Page Lower Section**
inquire about the Dharma. Imperial favor was generous, and even mountains and rivers increased their beauty because of it. In the first year of Kōō (1389), following imperial edict, he used mineral and plant pigments to copy the Lotus Sutra. He also performed repentance rituals and enshrined the copied sutra in a pagoda. This is called the Dharma-according Sutra. The emperor granted several chō of estate lands to fund the sutra copying. The imperial edict stated briefly: "The Dharma-according Sutra has extremely deep merit that is inconceivable. Therefore I command the Venerable Seigō to practice according to the Dharma each year. After my death, this should be performed on my memorial day to benefit my spiritual welfare in the afterlife." He thus granted Ikawa Estate in Harima Province to fund these expenses. Therefore, to this day it is performed every April at the main temple. The emperor later requested the master to complete a portrait. Emperor Go-Komatsu, having both emperors esteem the master, showed him special favor and appointed him as precept master, bestowing imperial calligraphy. The flourishing of the master's virtue and conduct can thus be known. He passed away without illness on the 27th day of the 6th month of the 9th year of Ōei (1402). His worldly age was seventy-nine, his monastic years fifty-six. The master once composed a self-eulogy saying: "Original nature is the moon of enlightenment, inherently perfect and complete. Tiger skin but sheep essence - who can display sincere devotion?" His writings include "Catalog of Nanzan Teaching and Contemplation" in two volumes, circulated among scholars.

The encomium states: The venerable Seigō lived over a hundred years after National Master Shōbō, yet was able to revive the transmitted regulations without losing the family teachings. His reputation was heard among people, his Way illuminated the age. He became imperial teacher to three courts and founding patriarch of two temples. Ah! He was truly a thunderously renowned great figure of the sectarian school.

**Biography of Vinaya Master Shōtsū Ha**
The vinaya master's religious name was Reiha, his courtesy name Shōtsū. He was born into the Ashikaga family. He was from Kamakura County in Sagami Province. Under Shō he...