一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
　　招提寺玉英珍律師伝
律師諱照珍。字寶囿。玉英其號也。生＿二於津田氏＿一。河州
人。禮＿二寿徳院照瑜公＿一爲＿レ師。既而受＿二滿分戒＿一。受＿二業於泉
奘律師＿一博通＿二顕密教＿一。尤精＿二於毘尼＿一。常開＿二講筵＿一不＿レ倦。四
方学者雲委川騖而至。東照大神君欽＿二其徳＿一。屢問＿二法要＿一。
文禄二年朝廷降＿二綸旨＿一。命主＿二泉涌寺＿一。於＿レ是其道大震。声
誉日馳。慶長十年受＿レ請居＿二南都招提律寺＿一。継住＿二京兆之
法金剛院＿一。自＿レ是屢遷＿二寿徳。善法。金剛。伝香諸那＿一。所＿レ至
黒白帰仰。山川改＿レ観。帝勅為＿二戒師＿一。恩光赫赩。師雖＿二位
隆望重＿一。而奉＿レ身最薄。毎＿レ入＿二禁廷＿一。麻衲紙衣。神気自若。
寛永五年十二月六日。臨終告＿二門人＿一曰。吾其去矣。即安＿二-
坐縄牀＿一。令＿三衆唱＿二弥勒聖号＿一。師亦随念。乃泊然而化。報
齢七十四。僧臘未＿レ詳。蔵＿二霊骨于法金剛院之後山＿一。
賛曰。珍公道望重＿二当世＿一。尤為＿二聖君＿一賞遇。故歴＿二 七大道
場＿一。宗風大振。而其性高古。不＿レ事＿二縁飾＿一。尋常麻衲紙衣。
翛然自守。想＿二其清散之風＿一。如＿三北山松下見＿二永道人＿一也。
律苑僧宝伝巻第十四
【右頁下段】
律苑僧宝伝巻第十五

　　　　　　　　湖東安養寺後学釈恵堅撰
　榑桑諸師
　　槇尾平等心王院俊正忍律師伝
律師諱明忍。俊正其字也。出＿二京兆宦族中原氏＿一。権大外
記康綱九世孫。父名康雄。事＿レ朝為＿二少内記＿一。母某氏。有＿二
淑徳＿一。師生＿二于天正丙子四年＿一。天姿穎特。処＿二群童中＿一屹然
自異。如＿三穉松挺＿二⁻挺於嵩葭間＿一。父喜＿二其聡恵＿一。特加＿二鍾愛＿一。
七歳俾＿下従＿二高雄山僧正晋海公＿一学＿中内外典＿上。伊吾上＿レ口。不＿レ
煩＿二師授＿一 十一歳。父喚回＿レ家＿一。即任＿二少内記＿一。而紹＿二其家＿一。師
諳＿二韻書＿一。善＿二楷字＿一。毎＿二禁筵連句会＿一。必命＿レ師執筆。揮灑敏
捷。四座驚嘆。故有＿二神童之誉＿一。師又留＿二心于纉承家学＿一。官
暇則補＿二-書旧記＿一。積成＿二数十巻＿一。声名藉藉起＿二縉紳間＿一。志学
之後。昇＿二少外記＿一。兼＿二右少史＿一。朝中皆栄＿レ之。而師不＿二以為＿一レ
意。以＿三其嘗聆＿二海公之訓＿一。志在＿二出世＿一。視＿二世間栄名峻秩＿一。
特旅中半炊之夢耳。常登＿二高雄＿一。輒留＿二-連於山雲水石間＿一。
【左頁上段】
而忘＿二其返＿一。海公憫＿二其志＿一。殷勤而誨＿レ之。慶長元年。竟就＿二
海公＿一円＿二頂相＿一。時年二十有一矣。稟＿二瑜伽法行＿一。晨修夜
勤。不＿二敢少懈＿一。至＿レ忘＿二寝食＿一。海公指而語＿レ 人曰。此子吾家
之精進幢也。一日師喟然嘆曰。戒乃三学之首。戒既廃。
定与＿レ恵何自而生。所＿レ恨此邦律幢久仆。未＿レ有＿下能扶＿レ之
者＿上吾儕忝厠＿二緇倫＿一。豈忍＿二坐視＿一乎。遂奮＿レ志。径往＿二南都＿一。
覓＿二古聖遺教＿一。専事＿二紬繹＿一。不＿三翅飢渇之嗜＿二飲食＿一也。但以＿レ
未＿レ得＿二 人開導＿一。不＿レ能＿レ無＿二凝滞＿一焉。因与＿二同志僧恵雲＿一抵＿二西
大寺＿一。寺雖＿二已久廃＿一。尚有＿二多聞宿学＿一能説＿二開遮持犯之法＿一。
師与＿レ雲従而習＿レ之。所有凝滞雪融冰釈矣。寺有＿二僧友尊
者＿一。亦嗜＿二律学＿一。感＿二 二師道誼之篤＿一。其締＿二莫逆之交＿一。七年
師二十七歳。移居＿二高山寺＿一。与＿二雲尊二公＿一同祈＿二好相＿一。依＿二
大乗三聚通受法＿一自誓受戒。専励＿二止作随行＿一。因与＿レ雲俱
講＿二行事鈔＿一。幾及＿二周歳＿一。其余律典及後二戒学。靡＿レ不＿レ研＿二-
覈精微＿一焉。時三大部世未＿二曾刊行＿一。師往＿二名刹＿一借＿二宋刻
古本＿一。手自繕写。以備＿二撿閲＿一。晋海公嘉＿二師興律之志＿一。建＿二
廬于槇尾山平等心王院之故址＿一。延＿レ師居焉。院乃弘法大
【左頁下段】
師之上足智泉法師之所＿レ建也。楽善之徒為造＿二仏殿僧寮
浄厨等属＿一。蔚為＿二精藍＿一。結界立法。一式＿二旧制＿一。四方学律
之侶。慕＿レ風駢臻。海公慮＿二僧糧不＿一レ給。乃割＿二-捨東照神君
所＿レ賜腴田若干畞＿一。以充＿レ之。南京有＿二高珍者＿一。粋＿二篇聚之
学＿一。師招＿レ之遞相講演。誘＿二⁻訓来学＿一。人皆謂。嘉禎之風再
振＿二斯時＿一矣。十一年。師年三十一。自思曰。吾雖＿レ遂＿二通受
自誓之願＿一。尚未＿レ果＿二別受相承之望＿一。仄聞。大唐三韓仏法
現住。名師碩匠遞代不＿レ乏。吁古人求＿レ法航＿レ海梯＿レ山不＿レ
憚＿二艱辛＿一。吾何人。斯敢不＿二躡＿レ武継＿一レ芳乎。於＿レ是登＿二高雄＿一。
於＿二弘法大師像前＿一修＿二護摩法＿一百座。又躬詣＿二伊勢。八旛。
春日。三神祠＿一祈＿二其冥護＿一。既而嘱＿二雲尊二公＿一。管＿二-御徒衆＿一。
孤錫翩然。直赴＿二海西＿一。道依挾＿レ複従＿レ之。初抵＿二平戸津＿一。次
到＿二対馬州＿一。柰国禁森嚴。不＿レ許＿二渡唐＿一。然師心弗＿レ息。寓＿二-居
府内宮谷＿一。久之厭＿二 人縁稍譁＿一。又移＿二茅壇＿一。愛＿二府治西南夷
崎山水奇絶＿一。経＿二-行其間＿一。郷人不＿レ知＿二其名＿一。但喚＿二京都道
者＿一耳。海岸精舎主僧智順。欽＿二師戒行＿一。往来密邇。師日
常随＿レ縁更無＿二他営＿一。擎＿レ盋丐＿レ食。補＿レ衣蔽＿レ形。如＿レ是数歳。

現代語訳

【右頁上段】
**招提寺玉英珍律師伝**
律師の諱は照珍、字は寶囿、玉英はその号である。津田氏に生まれた河内国の人である。寿徳院照瑜公を礼して師とした。やがて満分戒（具足戒）を受け、泉奘律師に受業して顕密の教に博く通じた。特に毘尼（戒律）に精通していた。常に講筵を開いて倦むことがなかった。四方の学者が雲の如く委し川の如く騖って至った。東照大神君（徳川家康）がその徳を欽び、屡々法要を問うた。文禄二年（1593年）朝廷が綸旨を降し、泉涌寺を主するよう命じた。ここにおいてその道は大いに震い、声誉は日に馳せた。慶長十年（1605年）請を受けて南都招提律寺に居し、続いて京兆の法金剛院に住した。これより屡々寿徳・善法・金剛・伝香諸刹に遷った。至る所で僧俗が帰仰し、山川も観を改めた。帝が勅して戒師とし、恩光は赫赩たるものであった。師は位隆く望み重いといえども、身を奉ずることは最も薄かった。禁廷に入る毎に、麻衲紙衣で、神気は自若としていた。寛永五年（1628年）十二月六日、臨終に門人に告げて言った。「吾はこれより去る」と。即ち縄牀に安坐し、衆に弥勒聖号を唱えさせた。師もまた随念し、乃ち泊然として化した。報齢七十四。僧臘は詳らかでない。霊骨を法金剛院の後山に蔵した。

賛して言う：珍公の道望は当世に重く、特に聖君に賞遇された。故に七大道場を歴て、宗風大いに振るった。しかしその性は高古で、縁飾を事としなかった。尋常は麻衲紙衣で、翛然として自ら守った。その清散の風を想うに、北山松下で永道人に見えるが如くである。

律苑僧宝伝巻第十四

【右頁下段】
律苑僧宝伝巻第十五

**湖東安養寺後学釈恵堅撰**

**榑桑諸師**

**槇尾平等心王院俊正忍律師伝**
律師の諱は明忍、俊正はその字である。京兆の官族中原氏の出で、権大外記康綱の九世の孫である。父の名は康雄、朝に事えて少内記となった。母は某氏で淑徳があった。師は天正丙子四年（1576年）に生まれた。天姿は穎特で、群童の中に処して屹然として自ら異なっていた。穉松が嵩葭の間に挺挺として立つが如くであった。父はその聡恵を喜び、特に鍾愛を加えた。七歳で高雄山僧正晋海公に従って内外典を学ばせた。伊吾口に上り、師授を煩わさなかった。十一歳で父が家に喚び回し、即ち少内記に任じてその家を紹がせた。師は韻書を諳んじ、楷字を善くした。禁筵連句会の毎に、必ず師に執筆を命じた。揮灑は敏捷で、四座驚嘆した。故に神童の誉れがあった。師はまた心を家学の纉承に留めた。官暇には旧記を補書し、積んで数十巻となした。声名は藉藉として縉紳の間に起った。志学の後、少外記に昇り、右少史を兼ねた。朝中皆これを栄とした。しかし師はこれを意とせず、嘗て海公の訓を聆いたことにより、志は出世にあった。世間の栄名峻秩を視ること、特に旅中半炊の夢に過ぎないとした。常に高雄に登り、山雲水石の間に留連してその返りを忘れた。

【左頁上段】
海公はその志を憫れみ、殷勤にこれを誨えた。慶長元年（1596年）、竟に海公に就いて円頂相を行った。時に年二十有一であった。瑜伽法行を稟け、晨修夜勤し、敢えて少しも懈らなかった。寝食を忘れるに至った。海公は指して人に語って言った。「この子は吾が家の精進幢である」と。一日師は喟然として嘆いて言った。「戒は三学の首である。戒既に廃すれば、定と恵とは何によって生ずるのか。恨むらくはこの邦の律幢は久しく仆れ、未だこれを扶ける者がない。吾儕は忝なくも緇倫に厠わる。豈に坐視するに忍びんや」と。遂に志を奮い、径ちに南都に往き、古聖の遺教を覓め、専ら紬繹を事とした。飢渇の飲食を嗜むに翅かなかった。但し人の開導を得ていないため、凝滞なきこと能わざるところがあった。因って同志の僧恵雲と西大寺に抵った。寺は既に久しく廃していたが、尚多聞宿学で能く開遮持犯の法を説く者があった。師は雲と従ってこれを習った。所有の凝滞は雪融け氷釈するが如くであった。寺に僧友尊者があり、また律学を嗜んだ。二師の道誼の篤きに感じ、その莫逆の交わりを締んだ。七年、師二十七歳の時、高山寺に移居し、雲・尊二公と同じく好相を祈り、大乗三聚通受法に依って自誓受戒した。専ら止作随行を励み、因って雲と俱に行事鈔を講じ、周歳に及ぶほどであった。その余の律典及び後二戒学も、研覈精微しないものはなかった。時に三大部は世に未だ曾て刊行されていなかった。師は名刹に往き宋刻の古本を借り、手ずから繕写して検閲に備えた。晋海公は師の興律の志を嘉し、槇尾山平等心王院の故址に廬を建て、師を延いて居らしめた。院は弘法大師の上足智泉法師の建てた所である。

【左頁下段】
楽善の徒が仏殿・僧寮・浄厨等の属を造り、蔚として精藍となした。結界立法し、一つに旧制に式った。四方の律を学ぶ僚が風を慕って駢臻した。海公は僧糧が給せざることを慮り、乃ち東照神君の賜った腴田若干畞を割捨してこれに充てた。南京に高珍という者があり、篇聚の学に粋していた。師はこれを招いて遞相講演し、来学を誘訓した。人皆謂った。「嘉禎の風が斯の時に再振した」と。十一年、師年三十一の時、自ら思って言った。「吾は通受自誓の願を遂げたといえども、尚未だ別受相承の望を果たしていない。仄かに聞くに、大唐・三韓には仏法が現住し、名師碩匠が遞代乏しくない。吁、古人は法を求めて海を航し山を梯り、艱辛を憚らなかった。吾は何人ぞ、斯に敢えて武を躡み芳を継がざらんや」と。ここにおいて高雄に登り、弘法大師像前にて護摩法を百座修した。また躬ら伊勢・八幡・春日の三神祠に詣でてその冥護を祈った。既而して雲・尊二公に嘱して徒衆を管御せしめ、孤錫翩然として直ちに海西に赴いた。道依がこれに従った。初め平戸津に抵り、次に対馬州に到った。柰何せん国禁森厳で、渡唐を許さなかった。然れども師の心は息まず、府内宮谷に寓居した。久しくして人縁の稍々譁しきを厭い、また茅壇に移った。府治西南夷崎山水の奇絶なるを愛し、その間を経行した。郷人はその名を知らず、但だ京都道者と喚ぶのみであった。海岸精舎の主僧智順は師の戒行を欽び、往来密邇であった。師の日常は縁に随い更に他営なく、盋を擎げて食を丐い、衣を補って形を蔽った。かくの如きこと数歳であった。

英語訳

**Right Page Upper Section**
**Biography of Vinaya Master Gyokuei Chin of Shōdai-ji**
The vinaya master's religious name was Shōchin, his courtesy name Hōyū, and Gyokuei was his sobriquet. He was born into the Tsuda family and was from Kawachi Province. He reverently took Master Shōyu of Jutoku-in as his teacher. Eventually he received full ordination and studied under Vinaya Master Sensō, becoming broadly versed in both exoteric and esoteric teachings. He was especially proficient in vinaya. He constantly held lecture sessions without tiring. Scholars from all quarters came like gathering clouds and rushing streams. The Great Divine Lord Tōshō (Tokugawa Ieyasu) admired his virtue and frequently inquired about essential dharma teachings. In the second year of Bunroku (1593), the imperial court issued an edict commanding him to head Sennyu-ji. At this point his Way greatly flourished and his reputation spread daily. In the tenth year of Keichō (1605) he accepted an invitation to reside at Nanto Shōdai Vinaya Temple, and subsequently resided at Hōkongō-in in the capital. From this time he frequently moved to various temples including Jutoku, Zenpō, Kongō, and Denkō. Wherever he went, monastics and laypeople turned to him in reverence, and even mountains and rivers changed their aspect. The emperor issued an edict appointing him as precept master, and imperial favor shone brilliantly upon him. Though the master's position was lofty and his reputation weighty, his personal conduct was most humble. Whenever he entered the imperial court, he wore hemp robes and paper clothing, his spiritual demeanor remaining naturally composed. On the sixth day of the twelfth month of the fifth year of Kan'ei (1628), as he approached death he told his disciples: "I am about to depart." He immediately sat peacefully on a rope seat and had the assembly chant the sacred name of Maitreya. The master also joined in the recitation and then passed away peacefully. He lived seventy-four years. His monastic years are not detailed. His remains were interred in the rear mountain of Hōkongō-in.

The encomium states: Master Chin's reputation for the Way was weighty in his contemporary world, and he was especially favored by the sage ruler. Therefore he served at seven great monasteries and the sectarian influence greatly flourished. Yet his nature was lofty and ancient, not concerning himself with ornamentation. Ordinarily wearing hemp robes and paper clothing, he maintained himself with serene detachment. Contemplating his pure and unattached manner, it was like encountering a eternal practitioner beneath pines in northern mountains.

Vinaya Garden Jeweled Monks Biography Volume 14

**Right Page Lower Section**
Vinaya Garden Jeweled Monks Biography Volume 15

**Compiled by Later Student Monk Eiken of Kōtō Anyō-ji**

**Various Masters of Fusō**

**Biography of Vinaya Master Shunshō Nin of Byōdōshinō-in at Makino-o**
The vinaya master's religious name was Myōnin, with courtesy name Shunshō. He came from the official family of the Nakanohara clan in the capital, being a ninth-generation descendant of Yasuna, Assistant Director of the Bureau of Records. His father was named Yasuo, who served at court as Junior Secretary. His mother was from a certain family and possessed virtuous qualities. The master was born in the fourth year of Tenshō, year of the fire-rat (1576). His natural disposition was exceptionally bright. Among groups of children he stood out distinctly like a young pine standing tall among reeds. His father was delighted by his intelligence and especially cherished him. At age seven he was made to study both Buddhist and Confucian classics under Abbot Shinkai of Mt. Takao. He could recite texts fluently without troubling his teachers. At eleven, his father called him home and immediately appointed him as Junior Secretary to continue the family line. The master memorized phonetic dictionaries and was skilled in calligraphy. At every imperial poetry gathering, he was invariably commanded to serve as scribe. His writing was swift and skillful, amazing all present. Thus he gained a reputation as a prodigy. The master also devoted himself to continuing his family's scholarly tradition. During official leisure time he compiled and supplemented old records, accumulating several dozen volumes. His reputation gradually spread among the scholarly class. After coming of age, he was promoted to Junior Recorder and concurrently served as Assistant Right Historian. Everyone at court considered this an honor. However, the master did not take this to heart, for having once heard Master Shinkai's teachings, his aspiration lay in transcending the world. He viewed worldly fame and high office as nothing more than dreams of half-cooked rice during a journey. He regularly climbed Mt. Takao, often lingering among mountain clouds, waters, and stones, forgetting to return.

**Left Page Upper Section**
Master Shinkai pitied his aspiration and earnestly instructed him. In the first year of Keichō (1596), he finally received tonsure from Master Shinkai. He was then twenty-one years old. He received yogic practices and cultivation, practicing morning and night without daring to slacken even slightly, to the point of forgetting sleep and food. Master Shinkai pointed to him and told others: "This child is the banner of diligent practice for our lineage." One day the master sighed deeply and said: "Precepts are the foundation of the three studies. Once precepts are abandoned, how can meditation and wisdom arise? What is regrettable is that the vinaya banner of this country has long fallen, and there is no one capable of raising it again. We are humbly included among the dark-robed assembly - how can we bear to sit and watch?" He then resolved with determination to go directly to Nanto to seek the remaining teachings of ancient sages, devoting himself exclusively to their study and interpretation, no less eager than one hungry and thirsty for food and drink. However, because he had not found someone to provide guidance, he could not avoid certain difficulties and stagnation. Therefore, together with like-minded monk Eun, he went to Saidai-ji. Though the temple had long been in decline, there were still learned and experienced masters who could explain the dharma of permissions, prohibitions, observances, and transgressions. The master and Un studied under them. All their previous confusions melted away like snow and ice. At the temple was Venerable Sōyū, who also loved vinaya studies. Moved by the sincere dedication of the two masters, he formed an intimate friendship with them. In the seventh year, when the master was twenty-seven, he moved to Kōzan-ji. Together with Masters Un and Son, they prayed for auspicious signs and, following the Mahayana method of receiving the three sets of precepts together, performed self-administered ordination. They focused on cultivating proper conduct and observances. Consequently, he lectured on the "Gyōji-shō" together with Un for nearly a full year. As for other vinaya texts and later precept studies, there was none he did not investigate thoroughly and precisely. At that time the Three Great Treatises had never been published. The master went to famous temples to borrow ancient Song-dynasty printed editions and personally copied them by hand for reference and study. Master Shinkai praised the master's aspiration to revive the vinaya and built a hermitage on the former site of Byōdōshinō-in at Mt. Makino-o, inviting the master to reside there. The temple had been built by Dharma Master Chisen, a senior disciple of Great Master Kōbō.

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Devotees who loved good deeds constructed Buddha halls, monks' quarters, pure kitchens, and other facilities, creating an impressive monastery. They established boundaries and instituted regulations all according to ancient precedents. Monks from all quarters who studied vinaya came admiringly in great numbers. Master Shinkai, concerned that monk provisions might be insufficient, allocated several chō of fertile fields granted by the Divine Lord Tōshō to provide for them. In Nanking there was one named Kōchin who was well-versed in the learning of chapters and sections. The master invited him to lecture alternately and guide incoming students. People all said: "The atmosphere of the Kajō era has been revived in this time." In the eleventh year, when the master was thirty-one, he reflected: "Although I have fulfilled my wish for general self-administered ordination, I have not yet achieved my hope for separate transmission ordination. I have heard that in Great Tang and the Three Han kingdoms, the Buddha-dharma currently exists, with renowned masters and great craftsmen never lacking through successive generations. Alas, ancient people seeking the Dharma sailed across seas and climbed mountains, not fearing hardships. What kind of person am I that I would dare not follow in their footsteps and continue their fragrant legacy?" Thereupon he ascended Mt. Takao and performed one hundred fire sacrifice ceremonies before the image of Great Master Kōbō. He also personally visited the three shrines of Ise, Hachiman, and Kasuga to pray for their hidden protection. Having entrusted Masters Un and Son to manage the disciples, he set out alone with his staff, heading directly to the western seas. Dōi accompanied him. Initially they reached Hirado port, then arrived at Tsushima Province. However, the national prohibition was strict and crossing to Tang China was not permitted. Yet the master's resolve did not cease. He took lodging in Funai Miyatani. After a long time, growing weary of the somewhat clamorous human connections, he moved again to Chōdan. He loved the extraordinary scenery of the mountains and waters at Ebisaki southwest of the government seat and walked among them. The local people did not know his name and simply called him "the practitioner from Kyoto." Chijun, the head monk of a seaside hermitage, admired the master's precept observance and maintained close contact. The master's daily life simply followed circumstances without any other pursuits. He carried his bowl to beg for food and mended his robes to cover his form. This continued for several years.