一　律苑僧宝伝十五巻 - 翻刻

翻刻

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律苑僧宝伝巻第十五

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一六八

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292

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293

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律苑僧宝伝巻第十五

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一六九

【右頁枠内上段】
不＿レ嗇也。遂咸以与＿レ之。嘗修法時。感＿三神童現＿レ身授以＿二秘
法＿一。又一夜夢。神僧謂曰。他後必生＿二安養＿一。師曰。与＿二 一切
衆生＿一同生乎。曰否。師曰。然則吾不＿レ欲也。曰以＿二如＿レ是心＿一
故可＿レ得＿レ生耳。偶外出。有＿二牧童＿一推＿レ師入＿二泥淖【U+6DD6】＿一。師無＿レ所＿レ
怒。但湔【U+6E54】＿レ衣待＿レ乾而已。里人目＿二-撃其事＿一。感嘆以為。真沙
門那也。乃延入＿レ家供養。某年間。至＿二河之磯長山睿福寺＿一。
見＿二仏塔毀壊＿一。為＿レ之修治。庶民効＿二子来之助＿一。不＿レ日告成。
蓋以＿二其戒徳高妙＿一。坐就＿二功業＿一如＿レ此。正保四年。乃終＿二于
玆【U+7386】＿一。寿六十有三。臘三十又六。門人奉＿二遺躯＿一。■【⿱穴之】＿二于円通＿一。嗣
法弟子真政忍等若干人。而黒白男女受＿二【|】帰戒＿一者難＿二以＿レ
数記＿一。
　　和州極楽寺明空性律師伝
律師諱了性。明空其字也。京兆人。生＿二蓮池氏＿一。自＿レ幼駿
利。翛【U+7FDB】然有＿二出俗態＿一。父母奇＿レ之。送就＿二双妙寺日勘＿一断髪。
勘授＿二法華四教儀。西谷名目等書＿一。閲＿二再稔＿一。即能憶不＿レ
忘。後学＿二台教于鷹峰之講肆＿一。智解日進。而声名日起。慶
長十五年。師十九歳。有＿二慨然求律之志＿一。乃杖＿レ錫届＿二大原

【右頁枠内下段】
野＿一。謁＿二空因律師＿一。因嘉＿二其志＿一。指之＿二槙阜＿一。衆僧聴＿二師之至＿一。
途中出迎。遂従＿二慧雲海律師＿一受＿二息慈戒＿一。明年進＿二具足戒＿一。
時年二十矣。習＿二毘尼学＿一領＿二其玄微＿一。而三聚妙行氷雪相
清。五夏已満。遷住＿二和之北室律院＿一。恒以＿二顕密二教＿一弘＿二化
四遠＿一。玄侶帰＿レ之沛然若＿二水之於＿一レ沢也。師念＿三念仏三昧為＿二
作仏之直道＿一。乃篤＿二志浄業＿一。亜相飛鳥井公建＿二蓮華念仏
会＿一。師扶行＿レ之於＿レ是黒白争赴之。師立言曰。若曹至心念
仏日課不＿レ懈者。阿弥陀仏標＿二其名于蓮池＿一。以為＿二帰宿之
処＿一。乃有＿二要課者＿一。則題＿二名于蓮華牋＿一。以与之。皆自以為得＿二
往生之左券＿一。自＿レ時厥後。遐邇沐＿二師之化＿一者。諠擾日甚。
太上法皇聞＿二其徳風＿一。詔入＿二禁廷＿一。師辞不＿レ応。上皇益敬＿レ
之。賜＿二絹若干＿一。師不＿レ得＿レ辞而受。即帰＿二之東大寺＿一。晩年縛＿二
菴于極楽寺之故址＿一。撥＿二-置衆務＿一。専修＿二浄業＿一。称仏三万声。
而礼仏誦経亦日不＿レ闕。平生悪衣悪食。宴然自処。未＿レ至＿二
中夜＿一不＿二敢就＿一レ睡。凡見＿二乞者至＿一。輒施＿二之食＿一。而為＿レ 人端愨
隆重。雖＿二門弟子＿一不＿レ能＿二輒覲＿一。有＿二深津氏＿一。賈勇之士也。語＿レ
人曰。空師天威逼＿レ 人。吾毎＿レ見＿レ之。心戦股栗。其為＿レ 人所＿レ

【左頁枠内上段】
憚也如＿レ此。一日至＿二南都春日山＿一。詣＿二明神社＿一訖。留＿二錫樹
間＿一。敷＿レ艸而坐。忽然昏眩。似＿二長逝者＿一。侍者大驚。呼喚不＿レ
譍【U+8B4D】。少焉安祥開＿レ眼。顧告＿二侍者＿一曰。時至吾其行矣。乃探＿レ
嚢出＿二断末之符＿一以服。合掌向＿レ西怡然而化。時白光一道
従＿二西方＿一起。阿弥陀仏与＿二諸聖衆＿一現＿二于光中＿一。有＿レ頃乃滅。
天際尚有＿二余光＿一。如＿二疋練＿一然。道俗観者莫＿レ不＿二歎異＿一之。忽
有＿二瑞鹿＿一来。右繞三匝。若＿二告＿レ哀状＿一。尋明神第三之殿宝
戸自開。非＿二奇異事＿一也耶。時慶安二年十月二十五日也。
世寿五十有八。法臘三十又九。師之将＿レ示＿レ寂前三日。天
華降＿二于山中＿一。精緻絶妙。薄如＿二蝉翼＿一。人争拾＿レ之。而不＿レ知＿二
何祥＿一焉。及＿レ是始知。師之所感也。門人就＿二極楽寺＿一建＿レ
塔。
賛曰。法道陵夷。素号＿二沙門那＿一者。恒軽率而自逸。孰有＿下如＿二
性公端愨隆重＿一者＿上乎。身好＿二華侈＿一恣＿二口腹之欲＿一。孰有＿下如＿二
性公悪衣悪食僅支＿一レ身者＿上乎。営＿二-営于権貴之門＿一。唯恐＿二己
之声位不＿一レ揚。孰有＿下如＿二性公辞＿レ詔不＿一レ赴者＿上乎。自＿二他人＿一言＿レ
之。如＿二性公＿一者可＿レ謂難矣。而性公則曰。此沙門常事耳

【左頁枠内下段】
非＿レ難也。嗚呼若＿二性公＿一者不＿二真比丘＿一也哉。不＿二真【|】比丘＿一也
哉。
　　雲竜院正専周律師伝
律師諱如周。字正専。俗縁伴氏。城州八旛人也。生而岐
穎。甫＿二 九齢＿一染＿二小疾＿一。母欲＿二為灸療＿一。師有＿二拒色＿一。母戯曰。汝
若灸必与＿二財宝＿一。師曰。世宝非＿二吾所＿一レ欲。若許＿三吾読＿二仏経＿一。
則随＿二其命＿一。母喜以為。此子有＿レ縁＿二于空門＿一。遂俾＿下入＿二泉涌
寺＿一。依＿二長国賢弘律師＿一為＿中童行＿上。十三翦落。英声越＿レ 人。慶長
十六年。師十九歳。従＿二玉英珍律師＿一進具。究＿二毘尼学＿一。既而
登＿二 天台＿一。於＿二正覚院＿一聴＿二法華＿一。久之遊＿二南都＿一。時興福之喜
多院有＿二空慶僧正者＿一。相宗之哲匠也。名重＿二 一時＿一。師即依＿レ
之学＿二唯識。瑜伽。因明等諸論＿一。靡＿レ不＿二洞徹＿一。寛永七年。杖＿レ
錫経行。至＿二醍醐＿一。随＿二僧正尭円公＿一稟＿二密教於無量寿院＿一。於＿二
松橋一流＿一特究＿二根源＿一。円甚称賞。十三年参＿二善慧忠禅師
于慧日＿一。叩＿二単伝之旨＿一。禅師以＿二法依一頂＿一付＿レ之。以為＿二法
信＿一。以＿二雲竜院廃壊已久＿一。意欲＿二興復＿一。乃奏＿二于朝＿一。帝嘉＿レ之。
賜以＿二白金若干＿一。師乃建＿二仏殿僧舎斎堂鐘楼等属＿一。於＿レ是

現代語訳

【枠外情報】
律苑僧宝伝巻第十五
168-169頁、292-293頁

【本文】
惜しまなかった。そこで皆がその心に感じて、彼に寄進するようになった。かつて修法を行っていた時、神童が現れて秘法を授けてくれるのを感じた。また、ある夜の夢で、神僧が言うには「将来必ず安養（極楽浄土）に生まれるであろう」と。師は言った「一切衆生と共に生まれることができるのか」と。神僧は「いや」と答えた。師は言った「それならば私は望まない」と。神僧は言った「そのような心があるからこそ往生できるのだ」と。

たまたま外出していた時、牧童が師を泥沼に突き落とした。師は怒ることなく、ただ衣を洗って乾くのを待つだけであった。里人がその様子を目撃して、感嘆して「真の沙門である」と言った。そこで家に招き入れて供養した。

ある年、河内国の磯長山睿福寺に至り、仏塔が壊れているのを見て、これを修築した。庶民が子来のような助けを提供し、間もなく完成した。これは師の戒徳が高妙であったため、功業がこのように成就したのである。正保四年（1647）、ここで亡くなった。享年六十三歳、法臘三十六年。門人が遺体を奉じて円通寺に埋葬した。嗣法の弟子に真政、忍らがおり、在家・出家の男女で帰依戒を受けた者は数え切れないほどであった。

**和州極楽寺明空性律師伝**

律師の諱は了性、明空はその字である。京都の人で、蓮池氏に生まれた。幼少より聡明で、超然として出家の態度があった。父母はこれを奇とし、双妙寺の日勘のもとに送って剃髪させた。日勘は法華四教儀、西谷名目等の書を授けた。二年を経て、すぐに暗記して忘れなくなった。後に鷹峰の講席で台教を学び、智解は日々進歩し、名声も日々高まった。

慶長十五年（1610）、師十九歳の時、慨然として律を求める志を立て、錫杖を携えて大原野に至り、空因律師に謁見した。空因は師の志を嘉し、槙尾山に指南した。僧衆は師の到来を聞いて、途中まで出迎えた。そこで慧雲海律師に従って息慈戒を受けた。翌年、具足戒を受けた。時に二十歳であった。

毘尼学を習い、その玄微を領解し、三聚の妙行は氷雪のように清らかであった。五夏が満ちて、大和国の北室律院に移住した。常に顕密二教をもって四方に弘化し、僧侶たちが帰依すること、水が沢に流れ込むようであった。

師は念仏三昧を作仏の直道と考え、浄業に篤志した。飛鳥井亜相公が蓮華念仏会を建立すると、師がこれを補佐したところ、出家・在家が競って参加した。師は言った「汝らが至心に念仏し、日課を怠らなければ、阿弥陀仏がその名を蓮池に記して帰宿の処とするであろう」と。要課がある者には、蓮華の紙片に名前を書いて与えた。皆、往生の確証を得たと自ら思った。この時以後、遠近で師の教化を受ける者の騒ぎは日々激しくなった。

太上法皇が師の徳風を聞いて、禁廷に入ることを詔したが、師は辞退して応じなかった。上皇はますます敬い、絹を賜った。師は辞退できずに受けたが、すぐに東大寺に寄進した。晩年、極楽寺の故址に庵を結び、諸務を放棄して専ら浄業を修し、称仏三万声を日課とし、礼仏・誦経も日々欠かさなかった。平生、粗末な衣食で、安然と自処し、夜中になるまで敢えて眠らなかった。乞食者を見れば必ず食を施し、人となりは端正で謹厳重厚であった。門弟子といえども軽々しく面会することはできなかった。

深津氏という勇敢な商人が人に語って言うには「空師には天威があって人を畏れさせる。私は見るたびに心が震え、足が震える」と。人に畏れられることがこのようであった。

ある日、南都春日山に至り、明神社に詣でた後、錫杖を木の間に留め、草を敷いて座った。突然めまいがして、亡くなったかのようになった。侍者は大いに驚き、呼んでも応答しない。しばらくして安祥に眼を開き、侍者に告げて言った「時が至った、私は行くのだ」と。そして袋を探って断末の符を出して服し、合掌して西に向かい、にこやかに化去した。

その時、白光一道が西方から起こり、阿弥陀仏が諸聖衆と共に光中に現れた。しばらくあって消えたが、天際にはなお余光があり、白い絹のようであった。道俗の見物人で嘆じ怪しまない者はなかった。突然瑞鹿が来て右に三回回り、哀悼するかのようであった。やがて明神第三の殿の宝戸が自然に開いた。奇異なことではないか。時に慶安二年（1649）十月二十五日のことである。世寿五十八歳、法臘三十九年。

師が示寂する前三日、天華が山中に降った。精緻で絶妙、蝉の羽のように薄かった。人々が争って拾ったが、何の瑞兆かわからなかった。この時になって初めて、師の感得したものであると知った。門人は極楽寺に塔を建てた。

**賛**
法道が衰微し、沙門を名乗る者は常に軽率で自分を甘やかしている。性公のように端正謹厳重厚な者がいるだろうか。身を華美に飾り口腹の欲を恣にする者が多い中、性公のように粗末な衣食で身を支える者がいるだろうか。権貴の門に出入りして自分の声位が上がらないことを恐れる者が多い中、性公のように詔を辞退する者がいるだろうか。他人から見れば、性公のような者は稀有であると言える。しかし性公は言うであろう「これは沙門の常事であって、難しいことではない」と。ああ、性公のような者こそ真の比丘ではないだろうか。

**雲竜院正専周律師伝**

律師の諱は如周、字は正専。俗縁は伴氏で、山城国八幡の人である。生まれながら聡明であった。九歳の時に軽い病気になり、母が灸治療をしようとしたところ、師は拒む様子を見せた。母は戯れに「もし灸をするなら財宝を与えよう」と言った。師は言った「世の宝は私の欲するところではない。もし仏経を読むことを許してくれるなら、その命に従おう」と。母は喜んで、この子は空門に縁があると思い、泉涌寺に入らせ、長国賢弘律師に依って童行となった。

十三歳で剃髪し、英声が人に秀でていた。慶長十六年（1611）、師十九歳の時、玉英珍律師に従って具足戒を受け、毘尼学を究めた。その後天台山に登り、正覚院で法華を聴講した。久しくして南都に遊学し、興福寺の喜多院に空慶僧正という相宗の哲匠がいて、一時の名声が重かった。師は即座にこれに依って唯識、瑜伽、因明等の諸論を学び、洞察しないものはなかった。

寛永七年（1630）、錫杖を携えて行脚し、醍醐に至り、僧正堯円公に随って無量寿院で密教を稟受した。松橋一流について特に根源を究めた。堯円は甚だ称賞した。寛永十三年、善慧忠禅師を慧日山に参じ、単伝の旨を叩いた。禅師は法依一頂をもってこれに付し、法信とした。

雲竜院が廃壊して久しかったので、興復しようと思い、朝廷に奏上した。帝はこれを嘉し、白金を賜った。師はそこで仏殿、僧舎、斎堂、鐘楼等を建設した。

英語訳

**Header Information**
Ritsuen Sōhōden (Biographies of Monk Treasures of the Vinaya Garden), Volume 15
Pages 168-169, 292-293

**Main Text**
He was not stingy with his possessions. Everyone was moved by his generous heart and made donations to him. Once while performing religious rituals, he felt a divine child appear and teach him secret dharma. Also, one night in a dream, a divine monk told him, "In the future you will surely be born in the Pure Land." The master said, "Can I be born there together with all sentient beings?" The monk replied, "No." The master said, "Then I do not wish it." The monk said, "It is precisely because of such a compassionate mind that you can attain rebirth there."

Once when he was out, a cowherd pushed the master into a muddy swamp. The master showed no anger but merely washed his robes and waited for them to dry. The villagers witnessed this and exclaimed in admiration, "He is a true monk!" They then invited him into their homes and made offerings.

In a certain year, he went to Eifuku Temple on Mount Ishinaga in Kawachi Province and saw that the Buddhist pagoda was in ruins. He restored it. The common people provided assistance like Zi Lai, and it was completed in no time. This was because his virtue in keeping the precepts was sublime, and his achievements came to fruition in this way. In the fourth year of Shōhō (1647), he passed away there. He lived to be sixty-three years old with thirty-six years in the dharma. His disciples carried his remains and buried them at Enzū Temple. His dharma heirs included Shinshō, Nin, and others, and the lay and ordained men and women who received refuge vows from him were countless.

**Biography of Dharma Master Myōkū Shō of Gokuraku Temple in Yamato Province**

The dharma master's posthumous name was Ryōshō, and Myōkū was his courtesy name. He was from Kyoto, born into the Hasike family. From childhood he was intelligent and had a transcendent attitude toward renunciation. His parents found this remarkable and sent him to Sōmyō Temple under Nikkan to have his head shaved. Nikkan taught him books such as the "Four Teachings of the Lotus Sutra" and "Western Valley Categories." After two years, he could immediately memorize everything without forgetting. Later he studied Tiantai teachings at lecture halls in Takagamine, his wisdom advanced daily, and his reputation grew.

In the fifteenth year of Keichō (1610), when the master was nineteen, he resolutely aspired to seek the vinaya. He took his staff and went to Ōharano, where he met Dharma Master Kūin. Kūin appreciated his aspiration and directed him to Mount Makio. The monks heard of the master's arrival and came out to meet him along the way. He then received the breathing compassion precepts from Dharma Master Eun Kaikai. The following year he received full ordination. He was then twenty years old.

He studied vinaya and comprehended its profound subtleties. His wonderful practice of the three collections of precepts was as pure as ice and snow. After completing five summers, he moved to Hokushitsu Vinaya Temple in Yamato. He constantly propagated the dharma in all directions through both exoteric and esoteric teachings, and monks came to him like water flowing into a marsh.

The master considered nembutsu samadhi to be the direct path to buddhahood and devoted himself to Pure Land practice. When Minister Asukawi established the Lotus Nembutsu Assembly, the master assisted with it, and both lay and ordained people competed to participate. The master said, "If you recite the Buddha's name with sincere mind and do not neglect your daily practice, Amida Buddha will record your names in the lotus pond as a place of return." For those with special practices, he wrote names on lotus-shaped paper slips and gave them out. Everyone considered this proof of their future rebirth. From this time on, the commotion of those near and far receiving the master's teachings intensified daily.

The Retired Emperor heard of his virtuous influence and issued an edict for him to enter the imperial court, but the master declined and did not comply. The Emperor respected him even more and bestowed silk upon him. The master could not refuse but immediately donated it to Tōdai Temple. In his later years, he built a hermitage on the old site of Gokuraku Temple, abandoned all other duties, and devoted himself exclusively to Pure Land practice. He recited the Buddha's name thirty thousand times daily and never missed daily prostrations and sutra recitation. Throughout his life he wore poor clothes and ate poor food, dwelling peacefully in himself. He would not dare to sleep until midnight. Whenever he saw beggars, he would invariably give them food. His character was upright, sincere, dignified and grave. Even his disciples could not meet with him casually.

There was a member of the Fukatsu family, a brave merchant, who told people: "Master Kū has divine authority that makes people fear him. Every time I see him, my heart trembles and my legs shake." This shows how much people feared him.

One day he went to Mount Kasuga in Nara, visited the Myōjin Shrine, left his staff among the trees, spread grass and sat down. Suddenly he became dizzy and seemed to pass away. His attendant was greatly alarmed and called to him, but he did not respond. After a while he peacefully opened his eyes and told his attendant: "The time has come, I am going." He then searched his bag, took out an end-of-life talisman and consumed it, put his palms together facing west, and passed away peacefully.

At that time, a ray of white light arose from the western direction, and Amida Buddha appeared in the light together with the holy assembly. After a while it disappeared, but there was still residual light in the sky like white silk. None of the lay and ordained observers failed to marvel at this wonder. Suddenly an auspicious deer came and circled three times to the right, as if expressing grief. Soon the treasure door of the third hall of Myōjin Shrine opened by itself. Was this not a miraculous event? This occurred on the twenty-fifth day of the tenth month of the second year of Keian (1649). He lived fifty-eight years with thirty-nine years in the dharma.

Three days before the master's death, heavenly flowers fell in the mountains. They were exquisitely beautiful, thin as cicada wings. People competed to pick them up but did not know what auspicious sign this was. Only now did they realize these were manifested through the master's spiritual power. His disciples built a pagoda at Gokuraku Temple.

**Praise**
The dharma path has declined, and those who call themselves monks are constantly frivolous and self-indulgent. Who is there like Master Shō who was upright, sincere, dignified and grave? While people adorn themselves luxuriously and indulge in desires of food and drink, who is there like Master Shō who wore poor clothes and ate poor food, barely sustaining his body? While people frequent the gates of the powerful and wealthy, fearing only that their reputation and position will not rise, who is there like Master Shō who declined imperial edicts? From others' perspective, someone like Master Shō could be called rare. But Master Shō would say: "This is just the ordinary business of a monk, nothing difficult." Ah, is not someone like Master Shō a true bhikkhu!

**Biography of Dharma Master Shōsen Shū of Unryū-in**

The dharma master's posthumous name was Joshū, his courtesy name was Shōsen. His lay family name was Ban, and he was from Yawata in Yamashiro Province. He was born intelligent. At age nine he contracted a minor illness, and when his mother wanted to treat it with moxibustion, the master showed a refusing attitude. His mother jokingly said, "If you allow moxibustion, I will give you treasures." The master said, "Worldly treasures are not what I desire. If you permit me to read Buddhist sutras, I will follow your command." His mother was pleased, thinking this child had affinity with the Buddhist path, and had him enter Sennyu Temple to become a novice under Dharma Master Chōkoku Kenhō.

At thirteen he was tonsured, and his brilliant reputation surpassed others. In the sixteenth year of Keichō (1611), when the master was nineteen, he received full ordination under Dharma Master Gyokuei Chin and mastered vinaya studies. Later he climbed Mount Tiantai and listened to Lotus Sutra lectures at Shōgaku-in. After a long time he traveled to study in Nara. At that time at Kita-in of Kōfuku Temple there was Dharma Master Kūkei, a master craftsman of the Consciousness-Only school whose reputation was great at the time. The master immediately studied under him the various treatises on Consciousness-Only, Yogācāra, Buddhist logic, etc., and there was nothing he did not thoroughly comprehend.

In the seventh year of Kan'ei (1630), he took his staff and traveled, reaching Daigo, where he studied esoteric Buddhism under Abbot Gyōen at Muryōju-in. He especially investigated the fundamental sources of the Matsuhashi lineage. Gyōen greatly praised him. In the thirteenth year he visited Chan Master Zene Chū at Enichinzan and inquired into the essence of the single transmission. The Chan master transmitted the dharma seal to him with "dharma dependence and single pinnacle," making him a dharma heir.

Since Unryū-in had been in ruins for a long time, he wanted to restore it and petitioned the court. The emperor approved and bestowed silver. The master then constructed Buddha hall, monks' quarters, dining hall, bell tower and other buildings.