一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
名本如睿律師＿二祝髪。性善学。去至＿二南都＿一。受＿二菩薩戒于
十達国師＿一。稟＿二具足戒于明智律師＿一。既而住＿二戒檀院＿一。以＿二弘
律＿一為＿レ任。旁敷＿二華厳＿一。四方慕道之士。肩摩袂属。永和三
年八月十五日示＿二滅于称名寺＿一。著述有＿二律興要伝十巻。戒
壇系図通詳記五巻。五教章鈔八巻。五教断惑分斉鈔二
巻。五教儀解集三十二巻。起信論鈔十二巻＿一。
　　覚了雪心聖地三律師伝
覚了律師。諱普乗。瑞＿二⁻世相之極楽寺＿一。道化流布。康暦元
年十一月二十八日遷化。雪心律師。諱総融。字通識。受＿二
業性通波公＿一。才識英敏。善解＿二毘尼＿一。住＿二龍華戒壇二院＿一。声
誉播＿二於寰宇＿一。至徳三年四月二十一日入滅。平生著述甚
富。聖地律師。諱総深。亦波公之門人也。初出＿二-世戒壇
院＿一。後主＿二久米田寺＿一。化洽＿二 四方＿一。某年二月二十一日寂。
　　覚乗通証二律師伝
覚乗律師。諱融存。通証律師。諱霊賢。皆雪心融律師之
門人。乗主＿二戒壇龍華二刹＿一。以＿二応永二十九年五月十一
日＿一寂。証住＿二久米田寺＿一後移＿二戒壇院＿一。応永三十年三月二
【右頁下段】
十一日遷＿二神浄土＿一。
　　戒壇院普一国師伝
国師諱志玉。字総円。帝王之裔也。七歳依＿二雪心融律師
于称名寺＿一剃度。又随＿二覚乗律師＿一進具。聞＿レ講＿二 三大部＿一。能
通＿二開遮之旨＿一。又研＿二華厳＿一。外及＿二諸宗＿一。応永二十四年航＿レ
海入＿二支那＿一。当＿二大明永楽十五年＿一也。明年大宗文皇帝。召
入＿二大内＿一。講＿二華厳経＿一。師一動＿レ唇。如＿レ倒＿二 三峡＿一。皇情大悦。
賜以＿二普一国師之号＿一。時華厳之学莫＿レ有＿下踰＿二于師＿一者＿上。故宿
師老衲亦憚＿レ之。師在＿二支那＿一歴＿二 五寒暑＿一。後帰＿二本国＿一。多得＿二
経書及法具＿一。住＿二戒壇院＿一。常講＿二華厳于遮那殿＿一。学者嚮慕。
沛然如＿二水趨＿一レ沢。称光帝尚＿二其道風＿一。復賜＿二国師之号＿一。衆
皆為＿レ栄。後住＿二称名寺＿一。転＿二極楽寺＿一。如＿二弥陀。華厳。高山。
屋島諸刹＿一亦皆住持。由＿レ是黒白男女仰＿レ之如＿二真正幢＿一。師
嘗受＿レ請。為＿二亡人＿一拈香。事畢而帰。因詣＿二春日神祠＿一。俄驚
雷掣電。飄風折＿レ木。守廟者皆畏而去。時神自＿レ殿出。謂＿レ
師曰。我最忌＿二亡人之穢＿一。上人既有＿二触事＿一。何為至＿レ此邪。
師曰。始知衆生。本来成仏。生死涅槃。猶如＿二昨夢＿一。神其
【左頁上段】
不＿レ思＿レ之乎。神嘉＿二其言＿一。因詠＿二和歌＿一而隠。寛正四年九月
六日。示＿二滅于梅尾高山寺＿一。春秋八十有一。夏臘若干。門
人普聞等若干人。瑞渓鳳禅師。亦嘗従＿レ師受＿レ学焉。
賛曰。国師出＿二 天潢之派＿一。登＿二法王之場＿一。戒光騰燭。定水
清澂。思入＿二玄澂＿一。行逾＿二 人表＿一。是故上自＿二王臣＿一 下逮＿二士庶＿一。
靡＿レ不＿二嚮＿レ風悦状＿一。以至支那帝主亦賜＿二徽号＿一。嗚呼若＿二国師＿一
者。一代豈多見哉。
　　善能寺錽海律師伝
律師名錽海。京兆人。氏則未＿レ聞。其母憂＿レ無＿レ嗣。約＿二百日＿一
詣＿二稲荷明神社＿一祈祷。雖＿二風雨不＿レ輟。満散夜夢。神告曰。
与＿二汝智恵之男＿一。而生。師及＿レ長至＿二善能寺＿一。見＿二月海静律
師＿一。断髪。然放蕩嬾憜。弗＿レ循＿二戒範＿一。一日母執＿二其手＿一泣
曰。汝之粗行。吾悪＿レ之無＿レ可＿二奈何＿一。唯恐世人謂＿二神妄耳。
師俛首流＿レ汗。自＿レ此幡然自改。持律精巌。過＿レ午不＿レ食。苦＿二-
練行門＿一確乎不＿レ抜。由＿レ是遐邇頌＿レ徳。声達＿二 天朝＿一矣。後奈
良帝。詔入＿二大内＿一。稟＿二-受戒法＿一。特勅開＿二-法於泉涌＿一。天文二
十四年四月十二日入寂。
【左頁下段】
　　南都伝香寺象耳奘律師伝
象耳律師。出＿二駿州今川氏＿一。諱泉奘。丱歳脱＿二-白于華蔵山＿一。
受＿二具戒於招提寺高範律師＿一。潜＿二心律学＿一。旁渉＿二密教＿一。某年
間。奉＿レ旨主＿二泉涌寺＿一。永禄帝召入＿二宮掖＿一。受＿二菩薩大戒＿一。自＿レ
是常詔＿二内宮＿一講演。大檀越和州刺史筒井順慶公。創＿二伝
香寺＿一。延＿レ師主之。公軍務之暇。毎入＿レ寺問＿レ道。益増＿二喜意＿一。
晩応＿レ請葷＿二招提寺之席＿一。講＿二南山疏鈔＿一。学徒螘聚。師容貌
古雅。性度質朴。律身甚巌。食不＿レ過＿レ 中。常唱＿二弥勒聖号＿一。
期＿レ生＿二内院＿一。天正十六年五月十八日唱＿二滅于泉涌＿一。寿七
十一。受業上首照珍律師。
　　来迎院慈専韶律師伝
律師名明年韶。字舜甫。号＿二慈専＿一。未＿レ詳＿二族里＿一。解行俱高。声
名著聞。嘗主＿二泉涌寺＿一。又住＿二来迎院＿一。緇素帰崇者多矣。朝
廷嚮＿二其徳音＿一。嘗詔授＿二戒法＿一。大将軍信長公亦帰＿レ之。屡来
問法。其為＿二王臣＿一所＿レ重為＿レ若＿レ此也。師進修極勤。四十年
問。日別修＿二密法＿一。雖＿二寒暑之変疾病之侵＿一。未＿二嘗廃惰＿一。慶
長十三年正月朔。受＿二大衆拝賀＿一訖。溘然而化。

現代語訳

【右頁上段】
名本如睿律師に祝髪した。性質は善学で、南都に至り、十達国師より菩薩戒を受け、明智律師より具足戒を稟けた。やがて戒壇院に住し、律を弘めることを任とした。傍ら華厳を敷き、四方の道を慕う士が肩を摩し袂を連ねた。永和三年（1377年）八月十五日、称名寺にて示滅した。著述に『律興要伝』十巻、『戒壇系図通詳記』五巻、『五教章鈔』八巻、『五教断惑分斉鈔』二巻、『五教儀解集』三十二巻、『起信論鈔』十二巻がある。

**覚了・雪心・聖地三律師伝**
覚了律師の諱は普乗。極楽寺に瑞世し、道化が流布した。康暦元年（1379年）十一月二十八日遷化した。雪心律師の諱は総融、字は通識。性通波公に受業した。才識英敏で、毘尼を善く解した。龍華・戒壇二院に住し、声誉が寰宇に播かれた。至徳三年（1386年）四月二十一日入滅した。平生の著述は甚だ富んでいた。聖地律師の諱は総深。また波公の門人である。初め戒壇院に出世し、後に久米田寺を主した。化が四方に洽く及んだ。某年二月二十一日寂した。

**覚乗・通証二律師伝**
覚乗律師の諱は融存。通証律師の諱は霊賢。皆雪心融律師の門人である。乗は戒壇・龍華二刹を主し、応永二十九年（1422年）五月十一日を以て寂した。証は久米田寺に住し後に戒壇院に移った。応永三十年（1423年）三月二

【右頁下段】
十一日に神浄土に遷った。

**戒壇院普一国師伝**
国師の諱は志玉、字は総円。帝王の裔である。七歳で称名寺にて雪心融律師に依って剃度した。また覚乗律師に随って進具した。三大部の講を聞き、能く開遮の旨を通じた。また華厳を研じ、外に諸宗に及んだ。応永二十四年（1417年）海を航して支那に入った。当時は大明永楽十五年である。明年、大宗文皇帝が大内に召し入れ、華厳経を講じさせた。師が一たび唇を動かすと、三峡を倒すが如くであった。皇情大いに悦び、普一国師の号を賜った。時に華厳の学において師を踰える者はなかった。故に宿師老衲もまたこれを憚った。師は支那に在ること五寒暑を歴た。後に本国に帰り、多く経書及び法具を得た。戒壇院に住し、常に遮那殿にて華厳を講じた。学者が嚮慕し、沛然として水が沢に趨くが如くであった。称光帝がその道風を尚び、復た国師の号を賜った。衆皆栄とした。後に称名寺に住し、極楽寺に転じた。弥陀・華厳・高山・屋島諸刹の如きもまた皆住持した。これにより僧俗男女がこれを仰ぐこと真正幢の如くであった。師嘗て請を受け、亡人のために拈香した。事畢りて帰る時、春日神祠に詣でた。俄に驚雷掣電し、飄風が木を折った。守廟者は皆畏れて去った。時に神が殿より出て、師に謂って言った。「我は最も亡人の穢れを忌む。上人既に触事があるのに、何故ここに至るのか。」師は言った。「始めて衆生は本来成仏していることを知った。生死涅槃は昨夢の如くである。神はそれを思わないのか。」神はその言を嘉し、和歌を詠んで隠れた。寛正四年（1463年）九月

【左頁上段】
六日、梅尾高山寺にて示滅した。春秋八十有一。夏臘は若干。門人普聞等若干人。瑞渓鳳禅師も嘗て師に従って学を受けた。

賛して曰く：国師は天潢の派に出で、法王の場に登った。戒光は燭を騰げ、定水は清澂であった。思いは玄澂に入り、行は人表を逾えた。この故に上は王臣より下は士庶に逮ぶまで、風を嚮い悦状しないものはなかった。支那の帝主までもまた徽号を賜った。嗚呼、国師の如き者は、一代に豈に多く見んや。

**善能寺錽海律師伝**
律師の名は錽海。京兆の人。氏は未だ聞かない。その母は嗣がないことを憂い、百日を約して稲荷明神社に詣でて祈祷した。風雨といえども輟めなかった。満散の夜夢に、神が告げて言った。「汝に智恵の男を与える。」そして師が生まれた。長じて善能寺に至り、月海静律師に見えて断髪した。しかし放蕩嬾憜で、戒範に循わなかった。一日母がその手を執って泣いて言った。「汝の粗行を、吾は悪んでもいかんともしがたい。唯世人が神は妄であると謂うことを恐れる。」師は俛首して汗を流した。この時より幡然として自ら改め、持律精巌で、過午不食し、苦練行門を確乎として抜かなかった。これにより遐邇が徳を頌し、声が天朝に達した。後奈良帝が詔して大内に入れ、戒法を稟受させた。特勅もて泉涌寺に開法した。天文二十四年（1555年）四月十二日入寂した。

【左頁下段】
**南都伝香寺象耳奘律師伝**
象耳律師は駿州今川氏の出である。諱は泉奘。丱歳にて華蔵山にて脱白した。招提寺高範律師より具戒を受けた。心を律学に潜め、傍ら密教に渉った。某年間、旨を奉じて泉涌寺を主した。永禄帝が宮掖に召し入れ、菩薩大戒を受けた。これより常に内宮に詔されて講演した。大檀越和州刺史筒井順慶公が伝香寺を創り、師を延いてこれを主させた。公は軍務の暇毎に入寺して道を問い、益々喜意を増した。晩年請に応じて招提寺の席に臨み、南山疏鈔を講じた。学徒が蟻の如く聚まった。師は容貌古雅で、性度質朴、律身甚だ巌しく、食は中を過ぎなかった。常に弥勒聖号を唱え、内院に生まれることを期した。天正十六年（1588年）五月十八日、泉涌寺にて唱滅した。寿七十一。受業上首は照珍律師。

**来迎院慈専韶律師伝**
律師の名は明年韶、字は舜甫、慈専と号した。族里は詳らかでない。解行俱に高く、声名著聞であった。嘗て泉涌寺を主し、また来迎院に住した。僧俗の帰崇する者多かった。朝廷がその徳音を嚮い、嘗て詔して戒法を授けた。大将軍信長公もまたこれに帰し、屡々来たって法を問うた。王臣に重んぜられることこの如くであった。師の進修は極めて勤めて、四十年間、日別に密法を修した。寒暑の変・疾病の侵すといえども、嘗て廃惰することはなかった。慶長十三年（1608年）正月朔、大衆の拝賀を受け訖って、溘然として化した。

英語訳

**Right Page Upper Section**
He received tonsure from Vinaya Master Honnyo E. By nature he loved learning. He went to Nanto, received the Bodhisattva precepts from National Master Jūtatsu, and received full ordination from Vinaya Master Meichi. Eventually he resided at the Precept Platform and made propagating the vinaya his mission. He also taught Kegon on the side. Scholars who yearned for the Way from all quarters crowded shoulder to shoulder. He demonstrated nirvana at Shōmyō-ji on the 15th day of the 8th month of the 3rd year of Eiwa (1377). His writings include "Essential Transmission of Vinaya Revival" in 10 volumes, "Detailed Record of Precept Platform Lineage Charts" in 5 volumes, "Commentary on the Five Teachings Chapter" in 8 volumes, "Commentary on the Levels of Eliminating Delusion in the Five Teachings" in 2 volumes, "Collection of Ritual Explanations of the Five Teachings" in 32 volumes, and "Commentary on the Treatise on Awakening Faith" in 12 volumes.

**Biography of the Three Vinaya Masters Kakuryō, Sesshin, and Shōchi**
Vinaya Master Kakuryō's religious name was Fujō. He had an auspicious emergence at Gokuraku-ji, and his transformative teaching spread widely. He passed away on the 28th day of the 11th month of the 1st year of Kōryaku (1379). Vinaya Master Sesshin's religious name was Sōyū, his courtesy name Tsūshiki. He studied under Master Shōtsū Ha. His talent and knowledge were brilliant and keen, and he understood vinaya well. He resided at Ryūke and the Precept Platform, and his reputation spread throughout the world. He entered nirvana on the 21st day of the 4th month of the 3rd year of Shitoku (1386). His lifetime writings were extremely abundant. Vinaya Master Shōchi's religious name was Sōshin. He was also a disciple of Master Ha. Initially he emerged at the Precept Platform, later heading Kumeta Temple. His transformative influence reached all quarters. He passed away on the 21st day of the 2nd month of a certain year.

**Biography of the Two Vinaya Masters Kakujō and Tsūshō**
Vinaya Master Kakujō's religious name was Yūzon. Vinaya Master Tsūshō's religious name was Reiken. Both were disciples of Vinaya Master Sesshin Yū. Jō headed the two temples of the Precept Platform and Ryūke, passing away on the 11th day of the 5th month of the 29th year of Ōei (1422). Shō resided at Kumeta Temple and later moved to the Precept Platform. He departed to the pure land on the 21st day of the 3rd month of the 30th year of Ōei (1423).

**Right Page Lower Section**
**Biography of National Master Fūitsu of the Precept Platform**
The National Master's religious name was Shigyoku, his courtesy name Sōen. He was a descendant of the imperial family. At age seven he received tonsure under Vinaya Master Sesshin Yū at Shōmyō-ji. He also received full ordination under Vinaya Master Kakujō. He heard lectures on the Three Great Treatises and was able to understand the principles of allowance and prohibition. He also studied Kegon and extended to other schools. In the 24th year of Ōei (1417) he sailed across the sea to China. This corresponded to the 15th year of Yongle of the Great Ming. The following year, Emperor Chengzu summoned him to the imperial palace to lecture on the Avatamsaka Sutra. When the master moved his lips once, it was like overturning the Three Gorges. The emperor was greatly pleased and bestowed upon him the title National Master Fūitsu. At that time, no one surpassed the master in Kegon learning. Therefore even veteran masters and old monks were in awe of him. The master remained in China for five years. Later he returned to Japan, bringing back many sutras, books, and ritual implements. He resided at the Precept Platform and regularly lectured on Kegon in the Vairocana Hall. Scholars yearned for him abundantly, like water flowing toward marshes. Emperor Shōkō admired his religious influence and again bestowed the title of National Master. Everyone considered this an honor. Later he resided at Shōmyō-ji and moved to Gokuraku-ji. He also served as abbot of temples such as Mida, Kegon, Kōzan, and Yashima. Through this, monastics and laypeople, men and women, looked up to him like a banner of true dharma. The master once accepted a request to offer incense for the deceased. After the ceremony ended and he was returning, he visited Kasuga Shrine. Suddenly there was startling thunder and lightning, and whirlwinds broke trees. The shrine guardians all fled in fear. At that time the deity emerged from the hall and said to the master: "I most detest the defilement of the dead. Since you have already been involved in such matters, why do you come here?" The master replied: "I have come to know that all sentient beings are originally buddhas. Birth, death, and nirvana are like yesterday's dreams. Does the deity not consider this?" The deity appreciated his words,

**Left Page Upper Section**
composed a waka poem, and disappeared. He demonstrated nirvana at Baio Kōzan-ji on the 6th day of the 9th month of the 4th year of Kanshō (1463). He lived eighty-one years. His monastic years were several. His disciples included Master Fūbun and several others. Zen Master Zuikei Hō also once studied under him.

The encomium states: The National Master emerged from imperial lineage and ascended to the stage of Dharma King. The light of precepts rose like torches, and the water of meditation was clear and pure. His thoughts entered mysterious clarity, his conduct surpassed ordinary people. Therefore, from royal ministers above to common people below, there were none who did not admire his influence and rejoice. Even the Chinese emperor bestowed an honorific title. Alas, how many like the National Master could be seen in one generation?

**Biography of Vinaya Master Kukai of Zen'nō-ji**
The vinaya master's name was Kukai. He was from the capital. His clan is not known. His mother worried about having no heir and for one hundred days visited Inari Myōjin Shrine to pray. She did not cease even in wind and rain. On the night of completion she dreamed that the deity said: "I give you a son of wisdom." And the master was born. When he grew up he went to Zen'nō-ji, met Vinaya Master Gekkai Jō, and had his hair cut. However, he was dissolute and lazy, not following the precepts. One day his mother grasped his hand and wept, saying: "Your crude behavior - I hate it but can do nothing about it. I only fear that people will say the deity was false." The master hung his head and sweated. From this time he suddenly reformed himself. His observance of precepts became precise and strict, he did not eat after noon, and he practiced austerities with unwavering determination. Through this, far and near praised his virtue, and his reputation reached the imperial court. Later Emperor Go-Nara summoned him to the imperial palace to receive precept teachings. By special edict he was allowed to teach at Sennyu-ji. He entered nirvana on the 12th day of the 4th month of the 24th year of Tenbun (1555).

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**Biography of Vinaya Master Zōji Sō of Denkō-ji in Nanto**
Vinaya Master Zōji was from the Imagawa clan of Suruga Province. His religious name was Sensō. In his youth he left lay life at Mt. Kezō. He received full ordination from Vinaya Master Kōhan of Shōdai-ji. He devoted his mind to vinaya study and also engaged with esoteric teachings. During a certain period, following imperial command, he headed Sennyu-ji. Emperor Eiroku summoned him to the inner palace to receive the great Bodhisattva precepts. From then on he was regularly summoned to lecture in the inner palace. The great patron Tsutsui Junkei, governor of Yamato Province, founded Denkō-ji and invited the master to head it. During respites from military duties, the lord would enter the temple to inquire about the Way, increasingly growing in delight. In his later years he responded to invitations to take the seat at Shōdai-ji, lecturing on Nanzan's commentaries. Students gathered like ants. The master had an ancient and refined appearance, simple and honest character, and extremely strict self-discipline. He did not eat past noon. He constantly chanted the sacred name of Maitreya, hoping to be born in the inner court. He demonstrated nirvana at Sennyu-ji on the 18th day of the 5th month of the 16th year of Tenshō (1588). He lived seventy-one years. His senior disciple was Vinaya Master Shōchin.

**Biography of Vinaya Master Jisen Shō of Raigō-in**
The vinaya master's name was Myōnen Shō, his courtesy name Shunpo, and he was known as Jisen. His clan and birthplace are not detailed. Both his understanding and practice were high, and his reputation was well known. He once headed Sennyu-ji and also resided at Raigō-in. Many monastics and laypeople turned to him in reverence. The imperial court admired his virtuous reputation and once issued an edict conferring precept teachings. Shogun Nobunaga also turned to him and frequently came to inquire about the Dharma. This shows how he was valued by rulers and ministers. The master's cultivation was extremely diligent. For forty years he practiced esoteric methods daily. Despite changes of heat and cold and the invasion of illness, he never became negligent. On New Year's Day of the 13th year of Keichō (1608), after receiving the prostrations and congratulations of the great assembly, he suddenly passed away.