一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
備嘗＿二百苦＿一而志益堅。手録＿二経律要文＿一。以備＿二考証＿一。其精
勤如＿レ此。毎便贈＿二書於恵雲及合山徒衆＿一。其丁寧委嘱。在＿三
忘＿レ躯弘＿二⁻持此道＿一。未＿四嘗有＿三 一句言及＿二他事＿一矣。言多不＿レ載。
会得＿二郷母書＿一。輒殷勤頂戴。投＿二之渓流＿一。不＿二展視＿一。此足＿下以
見＿中其捨＿二親愛＿一而純#1道業＿上也。俄而寝＿レ疾。経久弗＿レ愈。自
知＿レ不＿レ起。乃作＿レ書以遺＿二海公＿一。手執＿二短杖＿一。敲＿二坐席＿一。驟唱＿二
仏号＿一。願＿レ生＿二安養＿一。忽見＿二紫雲靉靆宝華繽紛＿一。乃呼＿レ筆書曰。
我此病苦須臾之事。彼清凉雲中与＿二諸聖衆＿一相交。則豈
不＿二大快楽＿一哉。八功徳水七宝蓮池。是我所帰処也。書畢
加趺而逝。時慶長十五年六月初七日也。閲世三十有五。
坐若干夏。雖＿レ当＿二溽暑＿一。容色不＿レ変。道依用＿二荼毘法＿一従事。
収＿二霊骨＿一。担＿二道具＿一。棲棲旋＿レ京。槇阜一衆聞＿レ訃哀慟。如＿レ喪＿二
所親＿一。海公接＿レ書。泫然涙下。賦＿二和歌＿一悼＿レ之。道依同＿レ衆就＿二
本山＿一建＿レ塔焉。師平常繋＿二⁻念浄域＿一。講暇喜閲＿二信師往生要
集＿一。嘗製＿二自誓受戒血脈図＿一。興正下系＿二讃辞＿一曰。幷＿二⁻呑三
聚＿一。長＿二⁻養戒身＿一。耀＿レ法利＿レ生。千古未＿レ聞。師在日有＿レ僧。修＿二
曼殊洛叉法＿一。一夕仮寐間夢。大士告＿レ之曰。儞願＿レ見＿二我生
【右頁下段】
身＿一。即高雄法身院俊正是也。師寂後相継出＿二其門＿一者孔
多。仏国高泉禅師為＿レ師譔＿二塔上之銘＿一。
賛曰。嗚呼若＿二忍師＿一者。豈不＿レ為＿レ難哉。自＿二通受法久不＿一レ行。
化教之学幾徧＿二寰海＿一。而行宗一門至＿レ有＿下老死而不＿レ聞＿二其
名＿一者＿上。忍師崛＿二⁻起玆会＿一。追＿二嘉禎之蹤＿一。力振＿二其宗于将＿一レ墜。
是何可＿レ及也。嗚呼若＿二忍師＿一者。豈不＿レ為＿レ難哉。至＿レ欲＿レ求＿二
別受法於万里＿一。又人所＿レ難＿レ能者。僑＿二⁻寓馬島＿一。閲＿二数寒暑＿一。
風飡露宿。備嘗＿二百苦＿一。其軽＿レ躯重＿レ法之風。真足＿二以廉＿レ頑
而立＿一レ懦。揆＿二之古聖賢＿一。何多譲乎。所惜福不＿レ逮＿レ恵。出世
未＿レ幾而化。雖＿レ然其子孫相継不＿レ断。律道日行。天下戸知。
師之徳沢所＿レ及不＿二亦遠＿一乎。
　　恵雲海律師伝
律師諱寥海。字恵雲。泉州人也。本係＿二法華宗之徒＿一。自＿レ
幼脱白。智解嶄然。尤精＿二止観＿一。人皆称＿二観行即恵雲＿一。師
常視＿下世之贋浮屠仮＿二仏法＿一而饕＿二貴富＿一者＿上。不＿レ願＿下与＿二此輩＿一
頡頏＿上。輒遯＿二跡於丹波山中＿一採＿レ蕨充＿レ饑。編＿レ蒲為＿レ業。清浄
自活。積有＿レ年矣。一日偶訪＿二古蹟＿一。飛＿二錫於和陽＿一。邂＿二⁻逅明
【左頁上段】
忍律師于三輪山下＿一。一傾＿レ蓋際。恍若＿二夙契＿一。及＿レ譚＿二素志＿一。
鍼芥相投。遂偕入＿二西大寺＿一稟＿二律学＿一。慶長七年入＿二高山寺＿一
自誓受具。九年於＿二南都安養龍徳戒蔵諸院＿一与＿二忍師＿一輪＿二⁻
講行事鈔＿一。肇＿レ自＿二仏涅槃前四日＿一至＿二臘月二十日＿一講已徹
矣。及＿二忍師入唐求法＿一。師住＿二槇峰＿一摂＿二⁻受徒侶＿一。清規凜然。
以故四方学士皆依＿レ師伝戒受学。終南風教於＿レ是大揚。十六年示＿二疾于高雄山＿一。臨行連＿二⁻称仏号＿一。怡然而化。寿未＿レ
詳。
　　霊嶽山円通寺賢俊永律師伝
律師名良永。字賢俊。姓添氏。対州刺史之子也。妙年為＿レ
僧＿二于高野山＿一。挺然有＿二英気＿一。及＿レ長居＿二 中性院＿一。窮＿二密乗之
旨趣＿一。而雅志＿二毘尼之道＿一。偶以＿レ事帰＿二対州＿一。時明忍律師
欲＿レ入＿二支那＿一。駐＿二錫其地＿一。師乃謁啓之日。某聞。法門三学
以＿レ戒為＿レ首。能＿レ戒然後能＿レ定。能＿レ定然後能＿レ恵。苟戒根不＿レ
固。定恵自＿レ何而生。三学既廃。不＿レ能＿レ抵＿二⁻敵生死＿一。願律師
授＿二我戒法＿一。忍曰。汝志固可＿レ嘉矣。京之槇尾山。是予興
律之場也。汝当＿三到＿レ彼遂＿二所願＿一。師聞＿レ誨而往。謁＿二恵雲友
【左頁下段】
尊二師＿一。二師嘉＿二其誠懇＿一。遂命隷＿二名于寺＿一。慶長十五年。
従＿二雲師＿一稟＿二沙弥戒＿一。明年三月自誓受具。諮＿二⁻学毘尼＿一。文
理通達。後有＿レ故隠＿二高野山＿一。以＿レ道自適。与＿レ世相忘。有＿二山
口修理公者＿一。寓＿二東南院＿一。一＿二⁻見師＿一如＿二平生驩＿一。為創＿二 一寺＿一
請択＿レ 地。師擬＿二山内極幽邃処＿一。東大寺重源法師是其隠
処。乃就＿二其地＿一営建。不＿レ久而成。公以＿レ師為＿二開山＿一。師名＿二其
山＿一曰＿二霊嶽＿一。寺曰＿二円通＿一。安＿レ衆講＿レ道。蔚成＿二律社＿一。即新別
処是也。黒白侁侁以承＿二教戒＿一。而声誉益著。師常曰。方土
雖＿レ浄非＿二吾所願＿一。常生＿二娑婆五濁悪世＿一。作＿二大導師＿一。令＿三 一
切群生俱登＿二聖域＿一。如有＿下不幸墜＿二⁻入三途＿一者＿上。我願代＿レ彼
受＿レ苦。故生平汲汲以＿二済人利物＿一為＿二己任＿一。値＿二飢者＿一輒与
以＿レ食。遇＿二病者＿一輒施以＿レ薬。一日有＿二癩者＿一至。白＿レ師曰。我
以＿二夙業＿一故罹＿二此病＿一。為＿レ 人厭悪。不＿レ知以＿レ何得＿レ免。師曰。
汝帰＿二 三宝＿一。庶幾脱＿二夙殃＿一。我当＿レ授＿二 三帰＿一。乃命上＿レ席。癩者
辞不＿二肯上＿一。師曰。沙門以＿二等慈＿一為＿レ本。吾豈以＿二浄穢＿一 二＿二其
心＿一耶。遂授畢。癩者感泣而去。又有＿レ盗矙＿二師之亡人＿一入＿レ室。
竊＿二衣物＿一而出。師遇＿二諸塗＿一盗捨亡。師曰。一＿二⁻任汝持去＿一。我

現代語訳

百苦を備に嘗めて、志はますます堅くなった。手ずから経律の要文を録して、考証に備えた。その精勤はこのようであった。便りがあるたびに恵雲や合山の徒衆に書を贈った。その丁寧な委嘱は、躯を忘れてこの道を弘持することにあった。未だかつて一句たりとも他事に言及したことはなかった。言葉は多くして載せきれない。郷里の母からの書を得ると、輒ち殷勤に頂戴して、これを渓流に投じ、展視しなかった。これは、その親愛を捨てて道業に純一であったことを見るに足る。俄かにして疾に寝し、経久して愈えなかった。自ら起たざることを知り、乃ち書を作して海公に遺した。手に短杖を執り、坐席を敲き、驟かに仏号を唱えて、安養に生ずることを願った。忽ち紫雲靉靆として宝華繽紛たるを見て、乃ち筆を呼んで書いて曰く「我がこの病苦は須臾の事なり。彼の清涼雲中において諸聖衆と相交わる、則ち豈に大快楽ならずや。八功徳水七宝蓮池、是れ我が帰する処なり」と。書き畢わって加趺して逝いた。時に慶長十五年六月初七日であった。世を閲すること三十五年。坐すこと若干夏。溽暑に当たったが、容色変わらなかった。道依は荼毘法を用いて従事し、霊骨を収め、道具を担いで、棲棲として京に旋った。槇阜の一衆は訃を聞いて哀慟し、親しき所を喪うが如くであった。海公は書を接して、泫然として涙下り、和歌を賦して之を悼んだ。道依は衆と同じく本山に就いて塔を建てた。師は平常浄域に繋念していた。講暇には喜んで信師の往生要集を閲した。嘗て自誓受戒血脈図を製し、興正菩薩の下に讃辞を系けて曰く「三聚を並呑し、戒身を長養し、法を耀かして生を利す、千古未だ聞かず」と。師の在日、ある僧があって、曼殊洛叉法を修していた。一夕仮寐の間の夢に、大士がこれに告げて曰く「儞は我が生身を見んことを願う。即ち高雄法身院俊正是れなり」と。師の寂後、相継いでその門を出る者は孔だ多い。仏国高泉禅師が師のために塔上の銘を譔した。

賛して曰く：嗚呼、忍師の如き者、豈に難しとせざらんや。通受法久しく行われざる自り、化教の学幾んど寰海に徧ねし。而して行宗一門、老死してその名を聞かざる者ありに至る。忍師この会に崛起して、嘉禎の蹤を追い、力めてその宗を将に墜ちんとするに振るう。是れ何ぞ及ぶべけんや。嗚呼、忍師の如き者、豈に難しとせざらんや。万里に別受法を求めんと欲するに至る、また人の能くし難き所なり。馬島に僑寓し、数寒暑を閲し、風餐露宿し、百苦を備に嘗む。その躯を軽んじ法を重んずる風、真に以て頑を廉にし懦を立つに足る。これを古聖賢に揆るに、何ぞ多く譲らんや。惜しむらくは福恵に逮ばず、出世未だ幾ならずして化す。然りと雖も、その子孫相継いで断えず、律道日に行わる。天下戸ごとに知る。師の徳沢の及ぶ所、また遠からずや。

恵雲海律師伝
律師の諱は寥海、字は恵雲。泉州の人なり。本と法華宗の徒に係る。幼より脱白し、智解嶄然たり。尤も止観に精しい。人皆「観行即恵雲」と称した。師は常に世の贋浮屠が仏法を仮りて貴富を饕る者を視て、この輩と頡頏することを願わず、輒ち丹波山中に遯跡し、蕨を採って饑を充たし、蒲を編んで業と為した。清浄自活すること積年あり。一日偶々古蹟を訪い、錫を和陽に飛ばし、三輪山下にて明忍律師と邂逅した。一たび蓋を傾くる際、恍として夙契の若し。素志を譚ずるに及んで、鍼芥相投じた。遂に偕に西大寺に入って律学を稟けた。慶長七年高山寺に入り自誓受具した。九年、南都の安養・龍徳・戒蔵諸院において忍師と行事鈔を輪講した。仏涅槃前四日より始めて臘月二十日に至り、講じ已んで徹した。忍師の入唐求法に及んで、師は槇峰に住して徒侶を摂受した。清規凜然たり。以故に四方の学士皆師に依って伝戒受学した。終南の風教ここに大いに揚がった。十六年高雄山にて疾を示し、臨行に連ねて仏号を称し、怡然として化した。寿は詳らかでない。

霊嶽山円通寺賢俊永律師伝
律師の名は良永、字は賢俊。姓は添氏。対州刺史の子なり。妙年にして高野山にて僧と為った。挺然として英気あり。長ずるに及んで中性院に居し、密乗の旨趣を窮めた。而して雅く毘尼の道を志した。偶々事を以て対州に帰った。時に明忍律師は支那に入らんと欲し、錫をその地に駐めていた。師乃ちこれに謁して啓して曰く「某聞く、法門三学は戒を以て首と為す。能く戒して然る後に能く定す。能く定して然る後に能く恵す。苟も戒根固からざれば、定恵何に自ってか生ぜん。三学既に廃すれば、生死に抵敌すること能わず。願わくは律師我に戒法を授けよ」と。忍曰く「汝が志固より嘉すべし。京の槇尾山、是れ予が興律の場なり。汝当に彼に到りて所願を遂ぐべし」と。師は誨を聞いて往き、恵雲・友尊二師に謁した。二師はその誠懇を嘉し、遂に命じて名を寺に隷せしめた。慶長十五年、雲師に従って沙弥戒を稟けた。明年三月自誓受具し、毘尼を諮学した。文理通達した。後故ありて高野山に隠れ、道を以て自適し、世と相忘れた。山口修理公なる者ありて、東南院に寓していた。一たび師を見ること平生の驩の如くであった。一寺を創るために地を択ぶことを請うた。師は山内極幽邃の処を擬した。東大寺重源法師の隠処是れなり。乃ちその地に就いて営建し、久しからずして成った。公は師を以て開山と為した。師はその山を名づけて「霊嶽」と曰い、寺を「円通」と曰った。衆を安んじて道を講じ、蔚として律社と成った。即ち新別処是れなり。黒白侁侁として教戒を承け、而して声誉益々著われた。師常に曰く「方土浄しと雖も吾が願う所に非ず。常に娑婆五濁悪世に生じ、大導師と作り、一切群生をして俱に聖域に登らしめん。如し不幸にして三途に墜入する者あらば、我願わくは彼に代りて苦を受けん」と。故に生平汲汲として人を済し物を利するを以て己が任と為した。飢える者に値えば輒ち与うるに食を以てし、病める者に遇えば輒ち施すに薬を以てした。一日癩者ありて至り、師に白して曰く「我は夙業を以ての故にこの病に罹る。人の為に厭悪せらる。何を以てか免るることを得んと知らず」と。師曰く「汝三宝に帰せよ。庶幾わくは夙殃を脱せん。我当に三帰を授くべし」と。乃ち席に上ることを命じた。癩者は辞して肯んじて上らず。師曰く「沙門は等慈を以て本と為す。吾豈に浄穢を以て其の心を二つにせんや」と。遂に授け畢った。癩者は感泣して去った。また盗ありて師の亡人を矙い、室に入り、衣物を竊んで出た。師は諸塗にてこの盗に遇った。盗は亡を捨てた。師曰く「一任して汝持ち去れ。我は

英語訳

He fully experienced a hundred sufferings, yet his resolve grew ever stronger. He copied by hand essential passages from sutras and vinaya texts to prepare for verification and proof. His diligence was like this. Whenever there was an opportunity, he would send letters to Eun and the disciples of the entire monastery. His earnest entrustment lay in forgetting himself to propagate and maintain this Way. Never was there even a single phrase mentioning other matters. There are too many words to record them all. When he received letters from his mother in his hometown, he would reverently receive them with great care, then cast them into mountain streams without reading them. This was sufficient to show that he had abandoned personal affections and was purely devoted to the Way. Suddenly he fell ill, and after a long time did not recover. Knowing he would not rise again, he composed a letter to leave for Master Kai. Holding a short staff in his hand, he struck his sitting mat, suddenly chanted the Buddha's name, and prayed to be born in the Pure Land. Suddenly he saw purple clouds gathering and precious flowers falling in profusion. He then called for a brush and wrote: "This illness and suffering of mine is but a momentary matter. In those pure, cool clouds, to associate with the assembly of sages - would this not be great joy? The waters of eight meritorious qualities, the lotus pond of seven treasures - this is where I shall return." After finishing writing, he sat in lotus posture and passed away. This was on the seventh day of the sixth month of the fifteenth year of Keichō (1610). He had lived in this world for thirty-five years and sat for several summers as a monk. Though it was the height of summer's humidity, his countenance did not change. Dōi conducted cremation according to dharma, collected the sacred bones, carried the religious implements, and returned hurriedly to Kyoto. The entire assembly at Makinoo heard the death announcement and grieved deeply, as if losing dear relatives. Master Kai received the letter, tears flowing down his face, and composed a waka poem to mourn him. Dōi joined with the assembly to build a pagoda at the home temple. The master ordinarily kept his thoughts focused on the Pure Land. During breaks from lecturing, he delighted in reading Master Shin's "Essentials for Rebirth" (Ōjō Yōshū). He once created a lineage chart for self-administered precept reception, adding praise below Kōshō Bosatsu's name saying: "Swallowing all three sets of precepts, nurturing the precept-body for long, illuminating the dharma to benefit beings - unheard of for a thousand ages." While the master was alive, there was a monk practicing the Mañjuśrī ritual. One evening while dozing, he dreamed that the great bodhisattva told him: "You wish to see my living body. That is precisely Shunshō of Hosshin-in at Takao." After the master's death, very many continued to emerge from his lineage. Zen Master Kōsen of Bukkoku composed an inscription for the master's pagoda.

Praise: Alas! Was not one like Master Nin extraordinary? Since the universal reception method had long not been practiced, and scholastic Buddhist learning had spread almost throughout the entire world, there were those in the Practice School who grew old and died without ever hearing its name. Master Nin arose in this situation, following in the footsteps of the Jōtei era masters, striving to revive his school when it was about to fall. How could this be matched? Alas! Was not one like Master Nin extraordinary? To seek the separate reception method across ten thousand li - this too was what people found difficult to accomplish. Residing as a sojourner on Tsushima Island, passing through several winters and summers, eating in wind and sleeping in dew, fully experiencing a hundred sufferings - his spirit of making light of the body and valuing the dharma was truly sufficient to make the corrupt honest and the weak resolute. Comparing him to ancient sages and worthies, what need was there for much deference? What is regrettable is that his fortune did not match his wisdom; he transformed not long after appearing in the world. Nevertheless, his spiritual descendants continued without interruption, the Vinaya Way spread daily, and all households under heaven knew of it. Was not the reach of the master's virtuous influence also far-reaching?

Biography of Vinaya Master Eun-kai
The Vinaya Master's religious name was Ryōkai, with the courtesy name Eun. He was a person of Izumi Province. Originally he belonged to the Nichiren school. From childhood he left lay life, his wisdom and understanding standing out prominently. He was especially proficient in meditation (śamatha-vipaśyanā). Everyone called him "Meditation-realization Eun." The master constantly looked upon those fake monks in the world who borrowed Buddhist teachings while being greedy for wealth and status, and did not wish to compete with such people. He would retreat to the mountains of Tamba Province, gathering bracken to satisfy hunger and weaving rushes as his occupation. He lived purely and independently for many years. One day he happened to visit ancient sites, took his staff to Yamato, and encountered Vinaya Master Myōnin at the foot of Mount Miwa. The moment they met, it was as if they had a long-standing connection. When they discussed their original aspirations, they were perfectly matched like needle and magnet. They then entered Saidai-ji Temple together to receive Vinaya instruction. In the seventh year of Keichō (1602) he entered Takayama-ji Temple and took self-administered full ordination. In the ninth year, at various temples in the Southern Capital including Anyō-ji, Ryūtoku-ji, and Kaizō-ji, he alternated with Master Nin in lecturing on the Gyōji-shō. Beginning four days before the Buddha's Nirvana and continuing until the twentieth day of the twelfth month, the lectures were completed thoroughly. When Master Nin went to Tang China seeking the dharma, the master remained at Makinoo peak to receive and guide disciples. His pure regulations were austere and dignified. Therefore scholars from the four directions all relied on the master to receive precept transmission and instruction. The teachings and influence of the Southern Capital were thus greatly promoted. In the sixteenth year he showed illness at Mount Takao, continuously chanted the Buddha's name at the time of departure, and transformed peacefully. His lifespan is not detailed.

Biography of Vinaya Master Kenjun-ei of Reigaku-zan Enzū-ji
The Vinaya Master's name was Ryōei, courtesy name Kenjun, surname Soe. He was the son of the governor of Tsushima Province. In his youth he became a monk at Mount Kōya. He stood out distinctly with heroic spirit. When he matured he resided at Chūshō-in and exhausted the principles and aims of esoteric Buddhism. Yet he elegantly aspired to the Way of Vinaya. By chance he returned to Tsushima Province on business. At that time Vinaya Master Myōnin, wishing to enter China, had stationed his staff in that area. The master then paid respects and requested: "I have heard that in the three studies of the dharma gate, precepts come first. Only after being capable in precepts can one be capable in concentration. Only after being capable in concentration can one be capable in wisdom. If the root of precepts is not firm, from what would concentration and wisdom arise? Once the three studies are abandoned, one cannot resist the forces of life and death. I pray that the Vinaya Master will transmit the precept dharma to me." Nin replied: "Your aspiration is certainly praiseworthy. Mount Makinoo in the capital is the place where I revive Vinaya. You should go there to fulfill your wish." The master heard this instruction and went, paying respects to the two masters Eun and Yūson. The two masters praised his sincere earnestness and accordingly commanded that his name be registered at the temple. In the fifteenth year of Keichō he received novice precepts from Master Un. The following year in the third month he took self-administered full ordination and studied Vinaya intensively. He penetrated the texts and principles thoroughly. Later, due to circumstances, he secluded himself at Mount Kōya, finding contentment through the Way and mutually forgetting the world. There was one called Lord Yamaguchi Shūri who was staying at Tōnan-in. Upon seeing the master once, he was as delighted as with a lifelong friend. He created a temple and requested help in selecting the site. The master proposed an extremely secluded place within the mountain - this was the hermitage of Dharma Master Chōgen of Tōdai-ji. They then constructed buildings at that location, and it was completed before long. The lord made the master the founding abbot. The master named the mountain "Reigaku" and the temple "Enzū." He settled the assembly to lecture on the Way, forming a flourishing Vinaya community. This was precisely the New Separate Precinct. Both monastics and laypeople came in great numbers to receive teachings and precepts, and his reputation became increasingly renowned. The master constantly said: "Though pure lands may be pure, they are not what I desire. I always wish to be born in this sahā world of five defilements and evil, to become a great guiding teacher and cause all sentient beings to ascend together to the sacred realm. If there are any who unfortunately fall into the three evil paths, I vow to receive suffering in their place." Therefore throughout his life he diligently made it his mission to save people and benefit beings. When he encountered the hungry he would give them food; when he met the sick he would provide medicine. One day a leper came and said to the master: "Because of past karma I have contracted this disease. I am despised and detested by people. I do not know how I might be freed from this." The master said: "Take refuge in the Three Jewels and you may escape past misfortunes. I shall transmit the Three Refuges to you." He then commanded him to take a seat. The leper declined and would not sit. The master said: "Monks take equal compassion as their foundation. How could I divide my heart based on purity and defilement?" He then completed the transmission. The leper wept with gratitude and departed. There was also a thief who spied on the master's absence, entered his room, stole clothing and goods, and left. The master encountered this thief on the road and the thief abandoned the stolen goods. The master said: "Feel free to take them away. I