翻刻
【右頁上段】
律幢高峙。而声名日顕。若貴若賤。若小若大。靡＿レ不＿二嚮＿レ風
悦服＿一。若＿二京尹版倉氏。高槻城主永井氏＿一。皆待以＿二師礼＿一。為＿二
法外護＿一。十八年。受＿レ請講＿二法華＿一。聴徒殆万指。白衣男女
至＿レ無＿二席以容＿一。満散日。至＿二当生忉利之文＿一。而引＿下法蔵師
救＿レ母因縁＿上。半説＿レ之哽咽而已。久之乃曰。嗟乎如＿レ己者。柰
何為＿二救＿レ親之若＿一レ斯哉。涕泣不＿レ已。四座為之潜然。会裏
有＿二豪傑禅僧＿一。毎語＿レ 人曰。周公之履耶吾取＿レ之。周公之■#1
耶吾除＿レ之。其為＿レ 人所＿二信服＿一也若＿レ此。師又刻＿二 三宝名字＿一。
印以与＿レ 人。当＿二是時＿一。従受＿二 三帰五八戒＿一者。多至＿二 一万余
人＿一。大上法皇欽＿二師徳義＿一。寵遇甚渥。十九年有＿レ旨命修＿二如
法経＿一。以資＿二先帝冥福＿一。香灯花旛之奉備極＿二尊崇＿一。四来随
喜者満＿レ庭擁＿レ門。莫＿レ不＿二感激而起＿一レ信焉。上皇請＿二師於禁
中＿一。講＿二梵網経＿一。百官聴者。悉皆悦懌。自＿レ爾毎月入＿二大内＿一
講＿二法華。楞巌。遺教等諸経＿一。二十年以＿二通受法＿一自誓増＿二⁻
受菩薩戒＿一。真空阿律師為＿レ之証明。二十一年。上皇及東
福門院。延＿レ師受＿二戒法＿一。至＿二於公卿大夫＿一。同受者其多矣。
天恩隆重。人皆以為＿レ栄。師常篤＿二志于護宗＿一。以＿二無礙弁＿一誨＿レ
【右頁下段】
人不＿レ倦。宗門大小部帙。及諸経論。輪環講授。而東山門
風於＿レ是益振。学者謂。竹巌無＿レ恙時不＿レ減也。正保四年二
月初示＿レ疾。上皇知＿レ之。遺＿二亜相経広＿一存問。特敇為＿二泉涌
寺主＿一。時疾已革。不＿レ能＿二詣＿レ闕謝＿一。乃於＿二牀上＿一拈香祝聖。臨
終而＿レ西。合掌端坐而化。実是月十八日戌刻也。世寿五
十有四。僧臘三十有六。門人塔＿二其全身于寺之後山＿一。
普見山師子窟寺光影通律師伝
律師諱■#2通。光影其字也。京兆人。出＿二于稲垣氏＿一。母本田
氏。師自＿レ幼厭＿二世故＿一嗜＿二空宗＿一。往依＿二光宥法師于金剛峯蓮
華三昧院＿一。法師剃落為＿二弟子＿一。諮＿二⁻承密教＿一。恵解越倫。而天
性至孝。事＿二法師＿一甚謹。偶法師因＿レ事謫＿二于豆州＿一。師悲傷
不＿レ已。乃白＿二于武江官府＿一。往＿二謫処＿一省候。以尽＿二師資之誼＿一。
法師佳＿二其志＿一歓甚。既而帰＿二武江＿一。日日白＿レ官請＿レ赦。六白
不＿レ憚＿二労勩＿一。官感歎遂許之。師素聞＿二戒者万行之基址諸
仏之本原＿一。甚慕焉。乃謁＿二賢俊永律師于円通＿一。随侍年余。
頗究＿二戒学＿一。又思＿下向＿二他方＿一行脚＿上。乃祷＿二于住吉明神＿一。以乞＿二
冥助＿一。一夕夢詣＿二明神社＿一。見＿二瑞鹿出現＿一。自念。鹿是春日大
【左頁上段】
神之使。吾縁殆在＿二南都＿一乎。覚後大喜。乃発足到＿レ彼。詣＿二
春日祠＿一。与＿二槇尾慈雲律師＿一邂＿二⁻逅於路次＿一雲見＿二其気宇非
常＿一。挟＿レ之以帰。遂隷＿二名于槇尾＿一。非＿二神助＿一也邪。寛永八年
十一月十七日受＿二具足戒＿一。年已三十有二矣。学＿二毘尼＿一既
通＿二其旨＿一。又従＿二全理灯律師＿一稟＿二密法＿一。而履行愈益清潔。一
日抵＿二河之普見山＿一。山蓋仏眼聖蹟之所。師以＿二其地霊＿一縛＿レ
茅以栖。常掩＿二柴門＿一謝＿二⁻絶賓侶＿一。寂寥寥地禅誦自娯。縁＿二
徳香莫＿一レ掩。緇素靡然而帰。師弗＿レ克＿レ拒＿レ之。随＿レ機誘引。其
空間独居不＿二与＿レ世接＿一者。師必種種慰論。益固＿二其志＿一。有＿レ
僧以＿二才学＿一自処。不＿二軽下＿一レ 人。一日謁＿レ師。師従容謂曰。善
来仁者為＿レ何而至。僧赧然稽顙。退謂＿レ人曰。我嘗聞＿三師能＿二
談論＿一。欲＿三与＿レ之捔＿二弁力＿一。一聞＿二其言＿一。気奪意消不＿レ能＿レ吐＿二 一
詞＿一也。嘆嗟而去。蓋道徳隆重。而使＿二 人自然心悦而誠服＿一
之也。師燕寂之余。興＿レ廃補＿レ壊。造＿二殿宇一所＿一。以奉＿二薬師
日光月光三尊像＿一。環以＿二 十二神将＿一。已而棲僧之房。懸鐘
之樓。亦次第就＿レ緒。遂為＿二 一方福田＿一。即獅子窟寺是也。嘗
在＿二梅尾＿一修＿二求聞持法＿一両度。一夜行法時。光明燁燁貫＿二⁻燭
【左頁下段】
道場＿一壇上灯火皆為映奪。忽有＿二金剛力士＿一現＿レ形。浄人宗
慶亦親見＿レ之。全理律師在＿一嵯峨＿一時。嘗失＿二所＿レ奉仏舎利＿一。
迹而弗＿レ獲。乃命＿レ師祷祈。師約＿二 一七日＿一。修＿二聖天供＿一以祈。
忽然現前。理公大悦。師常多＿二靈異＿一。皆沈厚不＿レ語。或以
問。則正＿レ色拒之。寛文四年甲辰潤五月四日。安祥而寂。
閲世六十有五。坐三十二夏。門弟子以＿二遺命＿一行＿二荼毘法＿一。
奉＿二骨石于本山＿一瘞焉。遠邇緇素如＿レ喪＿二怗恃＿一。所度弟子若
干人。受＿二帰戒＿一者不＿レ可＿二勝計＿一。師平生事跡別有＿二伝記＿一行＿レ
世。玆特存＿二其大較＿一云。
賛曰。通師抗＿レ志高明。視＿二世之栄名利養＿一如＿二⁻同嚼蠟＿一。唯
思＿三韜晦而長＿二⁻養戒身＿一。及＿レ遇＿二獅子窟勝地＿一。卓＿二錫其中＿一。味＿二
経禅＿一以自飫。弄＿二煙霞＿一以自娯。可＿レ謂能守＿レ道而弗＿レ遷者。
与＿下夫仮＿二嘉遁之名＿一心悦＿二孔方道人＿一者＿上異矣。
青龍山野中寺慈忍猛律師伝
律師諱恵猛。字慈忍。族姓秦氏。河之讃良郡秦邑人。秦
川勝大臣二十八葉孫也。祖名武国。以＿二武略＿一著＿レ名。父名
宗伯。帰＿二心仏門＿一。母濱氏。後染薙名曰＿二 天室＿一。方＿レ娠＿レ師即
現代語訳
【右頁上段】
律の旗印が高く立ち、名声は日々顕著になった。貴賤を問わず、老若を問わず、その徳風に心服しない者はなかった。京都所司代の板倉氏、高槻城主の永井氏などは、皆師礼をもって待遇し、法の外護となった。寛永十八年、請われて法華経を講義した。聴衆は一万人近くに達し、在家の男女に至っては席が足りないほどであった。最終日に「当生忉利天」の文に至り、法蔵師が母を救った因縁を引用して、半ば説いたところで声が詰まってしまった。しばらくして「ああ、自分のような者が、どうして親を救うことがこれほど困難なのか」と言い、涕泣やまなかった。四座の人々はみな感動した。会場には豪傑の禅僧がいて、常に人に語っていた「周公の履物であれば私がそれを取る、周公の［不明］であれば私がそれを除く」と。人々の信服を得ることがこのようであった。
師はまた三宝の名字を刻印して人々に与えた。この時、三帰五戒・八戒を受ける者が一万余人に達した。太上法皇は師の徳義を欽慕し、寵愛は非常に篤かった。十九年、如法経を修することを命じられ、先帝の冥福を資することとなった。香燈花幡の奉納は極めて尊崇を極めた。四方から随喜する者が庭に満ち門を塞ぎ、感激して信を起こさない者はなかった。
上皇は師を禁中に請じて梵網経を講じさせた。百官の聴衆は皆悦び喜んだ。それ以来、毎月大内に入って法華経、楞厳経、遺教経等の諸経を講じた。二十年、通受法により自誓して菩薩戒を増受した。真空阿律師がその証明となった。二十一年、上皇と東福門院が師を招いて戒法を受けた。公卿大夫に至るまで、同じく受戒した者は多数であった。天恩は隆重で、人々は皆栄誉とみなした。
師は常に宗門護持に篤志し、無礙の弁舌をもって人を教え導くことを怠らなかった。宗門の大小の典籍及び諸経論を輪環して講授し、東山の門風はこれによってますます振るった。学者たちは「竹巌師が健在の時と変わらない」と言った。正保四年二月初め、病を示した。上皇はこれを知って、亜相経広を遣わして見舞わせた。特に泉涌寺住持に勅任したが、時すでに病篤く、参内して謝することができなかった。そこで床上で香を拈じて聖寿を祝った。臨終に西に向かい、合掌端坐して化去した。実にこの月十八日戌の刻のことである。世寿五十四歳、僧臘三十六年。門人はその全身を寺の後山に塔した。
**普見山師子窟寺光影通律師伝**
律師の諱は［不明］通、光影はその字である。京都の人で、稲垣氏の出身。母は本田氏。師は幼少より世俗を厭い空宗を嗜み、金剛峯蓮華三昧院の光宥法師のもとに身を寄せた。法師は剃髪して弟子とし、密教を諮承させた。恵解は人に秀で、天性至孝で、法師に仕えること甚だ謹んだ。たまたま法師が事により豆州に謫せられた。師は悲傷やまず、武江（江戸）の官府に申し出て、謫地に赴いて見舞い、師資の誼を尽くした。法師はその志を佳として大いに歓んだ。
やがて武江に帰り、日々官に申し出て赦免を請うた。六度申し出ても労苦を厭わなかった。官は感嘆してついにこれを許した。師は素より「戒は万行の基礎、諸仏の本源」と聞いて、甚だこれを慕った。そこで円通寺の賢俊永律師に謁し、随侍すること年余、頗る戒学を究めた。また他方に行脚することを思い、住吉明神に祈って冥助を乞うた。ある夕べ、夢に明神社に詣でて、瑞鹿が出現するのを見た。自ら念じて「鹿は春日大神の使いである。我が縁はおそらく南都にあるのか」と。覚めて大いに喜び、発足してかの地に到った。
春日祠に詣でて、槇尾の慈雲律師と路次で邂逅した。慈雲は師の気宇が非常であるのを見て、連れて帰り、ついに槇尾に名を連ねることとなった。神助でなくして何であろうか。寛永八年十一月十七日、具足戒を受けた。年すでに三十二であった。毘尼を学んでその旨を通じ、また全理灯律師に従って密法を稟受し、履行はますます清潔になった。
ある日、河内国の普見山に至った。山はそもそも仏眼の聖蹟の所である。師はその地の霊験により茅を結んで棲んだ。常に柴門を閉じて賓客を謝絶し、寂寥たる地で禅誦を自らの楽しみとした。縁徳の香りは隠しようがなく、僧俗がなびくように帰依した。師はこれを拒むことができず、機に随って誘引した。
その間、独居して世と接しない者には、師は必ず種々に慰諭して、ますますその志を固めさせた。ある僧が才学をもって自処し、人を軽んじなかった。ある日師に謁したところ、師は従容として「善く来られた、仁者は何のために来られたか」と言った。僧は赧然として稽首し、退いて人に語った「私は嘗て師が談論に長けると聞き、これと弁論の力を競おうと思った。一度その言葉を聞くと、気を奪われ意消沈して一言も吐くことができなかった」と嘆息して去った。これは道徳が隆重で、人をして自然に心悦び誠服させるものであった。
師は燕寂の余暇に、廃れたものを興し壊れたものを補い、殿宇一所を造って薬師・日光・月光三尊像を奉安し、十二神将で囲んだ。やがて僧の住房、鐘を懸ける楼も次第に整い、ついに一方の福田となった。これが獅子窟寺である。
かつて梅尾にいた時、求聞持法を二度修した。ある夜行法の時、光明が燁々として道場を貫き照らし、壇上の灯火は皆その光に映じて奪われた。忽ち金剛力士が現形し、浄人宗慶も親しくこれを見た。全理律師が嵯峨にいた時、嘗て奉安していた仏舎利を失い、跡を追っても見つからなかった。そこで師に祈祷を命じた。師は一七日を約して聖天供を修して祈ったところ、忽然と現前した。全理公は大いに悦んだ。
師は常に霊異が多かったが、皆沈厚で語らなかった。或いは問われると、正色してこれを拒んだ。寛文四年甲辰潤五月四日、安祥として寂した。世を閲すること六十五年、坐夏三十二年。門弟子は遺命により荼毘法を行い、骨石を本山に奉じて瘞めた。遠近の僧俗は怙恃を喪うかのように悲しんだ。度した弟子若干人、帰戒を受けた者は勝計すべからず。師の平生の事跡は別に伝記があって世に行われている。ここは特にその大要を存するのみである。
**賛**
通師は志を高明に抗げ、世の栄名利養を嚼蠟のごとく視た。ただ韜晦して戒身を長養することを思った。獅子窟の勝地に遇うに及んで、その中に錫を卓て、経禅を味わって自ら飽き、煙霞を弄んで自ら娯しんだ。よく道を守って遷らざる者と謂うべきである。かの嘉遁の名を仮りて心は孔方道人を悦ぶ者とは異なるのである。
**青龍山野中寺慈忍猛律師伝**
律師の諱は恵猛、字は慈忍。族姓は秦氏。河内国讃良郡秦邑の人。秦川勝大臣の二十八葉の孫である。祖父の名は武国、武略をもって名を著した。父の名は宗伯、仏門に帰心した。母は濱氏。後に染薙して天室と名づけられた。師を娠む時、即ち
英語訳
**Right Page, Upper Section**
The banner of the vinaya stood high, and his reputation became more prominent daily. Whether noble or humble, young or old, there was no one who did not admire his virtuous influence and submit to him with joy. The Kyoto deputy (Itakura clan) and the lord of Takatsuki Castle (Nagai clan) all treated him with the courtesy due to a master and became protectors of the dharma.
In the 18th year of Kan'ei (1641), he was invited to lecture on the Lotus Sutra. The audience reached nearly ten thousand people, and there were not even enough seats for the lay men and women. On the final day, when he reached the passage about "being reborn in Trayastriṃśa Heaven," he quoted the story of Master Hōzō saving his mother. Halfway through his explanation, his voice became choked with emotion. After a while he said, "Alas, how can someone like myself find it so difficult to save his parents?" He wept without cease. Everyone in the four directions was moved.
In the assembly there was a heroic Zen monk who always told people, "If it were Zhou Gong's sandals, I would take them; if it were Zhou Gong's [unclear], I would remove them." Such was how he gained people's trust and submission.
The master also carved the names of the Three Jewels and gave them to people as seals. At this time, those who received the Three Refuges, Five Precepts, and Eight Precepts numbered over ten thousand. The Retired Emperor admired the master's virtue and righteousness, and his favor was extremely generous. In the 19th year, there was an imperial command to perform the Nyohō-kyō ritual to benefit the spiritual welfare of the late emperor. The offerings of incense, lamps, flowers, and banners reached the utmost in reverence. Those who came from all directions to rejoice filled the courtyard and crowded the gates; none failed to be moved and develop faith.
The Emperor invited the master to the imperial palace to lecture on the Brahmajāla Sūtra. All the officials who listened were delighted. From then on, he entered the imperial palace monthly to lecture on various sutras including the Lotus, Śūraṅgama, and Final Teaching Sutras. In the 20th year, through the Universal Receiving Dharma, he took a self-administered vow to additionally receive the bodhisattva precepts. Dharma Master Shinkū-a served as witness.
In the 21st year, the Retired Emperor and Tōfukumon-in invited the master to receive the precept dharma. Even among the court nobles and ministers, many received the precepts together. The imperial grace was profound and weighty, and everyone considered it an honor.
The master was always devoted to protecting the sect and tirelessly taught people with unobstructed eloquence. He lectured in rotation on the major and minor texts of the sect as well as various sutras and treatises, and thus the tradition of the Eastern Mountain flourished even more. Scholars said it was no less than during Chikugan's healthy years.
In the second month of the 4th year of Shōhō (1647), he first showed signs of illness. When the Emperor learned of this, he sent Assistant Minister Tsunehiro to inquire after his health. He specially appointed him as abbot of Sennyu Temple, but the illness had already become critical and he could not go to court to express gratitude. Instead, he burned incense from his bed and prayed for the imperial longevity. At his deathbed he faced west, put his palms together, sat upright, and passed away. This was on the 18th day of that month at the hour of the dog. He lived fifty-four years with thirty-six years as a monk. His disciples built a pagoda for his whole body on the mountain behind the temple.
**Biography of Dharma Master Kōei Tsū of Shishikutsu Temple on Mount Fugen**
The dharma master's posthumous name was [...] Tsū, and Kōei was his courtesy name. He was from Kyoto, from the Inagaki family. His mother was from the Honda family. From childhood the master detested worldly affairs and loved the Buddhist teachings. He went to rely on Dharma Master Kōyū at Renge Zanmai-in on Mount Kongōbu. The dharma master had him tonsured as a disciple and taught him esoteric Buddhism. His wisdom surpassed others, and he was naturally extremely filial, serving the dharma master very carefully.
By chance the dharma master was exiled to Izu Province due to some affair. The master was inconsolably grieved and petitioned the government office in Edo, going to the place of exile to visit and fulfill his duty as disciple. The dharma master appreciated his intention and was greatly pleased.
Later returning to Edo, he petitioned the officials daily requesting pardon. Even after six appeals he did not fear the hardship. The officials were moved and finally granted it. The master had always heard that "precepts are the foundation of myriad practices and the original source of all buddhas," and greatly admired this. He then visited Dharma Master Kenshun'ei at Enzū Temple, served him for over a year, and thoroughly studied vinaya.
Thinking to travel and practice in other regions, he prayed to Sumiyoshi Myōjin seeking divine assistance. One evening he dreamed of visiting Myōjin Shrine and saw an auspicious deer appear. He thought to himself: "The deer is the messenger of Kasuga Daimyōjin. Perhaps my karmic connection lies in Nara?" Upon waking he was greatly pleased and set out for that place.
He visited Kasuga Shrine and encountered Dharma Master Jiun of Makio along the way. Jiun saw that his bearing was extraordinary and took him back with him. He thus enrolled his name at Makio. Was this not divine assistance?
On the 17th day of the 11th month of the 8th year of Kan'ei (1631), he received full ordination. He was already thirty-two years old. Having studied vinaya and comprehended its principles, he also received esoteric dharma from Dharma Master Zenri-tō. His conduct became increasingly pure.
One day he reached Mount Fugen in Kawachi Province. The mountain was the site of Buddha-Eye's sacred traces. Because of the spiritual power of this place, the master built a thatched hut to dwell in. He constantly kept his rustic gate closed and refused guests, finding pleasure in meditation and sutra recitation in that lonely place. The fragrance of his virtuous affinity could not be concealed, and monks and laypeople naturally came to him. The master could not refuse them and guided them according to their capacities.
In the intervals when he dwelt alone without contact with the world, the master would invariably console and encourage them in various ways, further strengthening their resolve. There was a monk who prided himself on his learning and talent and did not look down on others. One day he visited the master. The master calmly said, "Welcome, good sir. What brings you here?" The monk blushed and bowed his head. Withdrawing, he told people: "I had heard that the master was skilled in debate and wanted to compete with him in eloquence. Upon hearing just one word from him, my spirit was crushed and my mind dispirited—I could not utter a single word." He departed with sighs of admiration.
This was because his moral virtue was profound and weighty, naturally causing people to be pleased in heart and sincerely submit to him.
During his quiet retirement, the master restored what had fallen into ruin and repaired what was broken. He built a temple hall to enshrine images of the three honored ones—Yakushi, Nikkō, and Gakkō—surrounded by the Twelve Divine Generals. Eventually the monks' quarters and bell tower were also completed in order, and it became a field of merit for the region. This is Shishikutsu Temple.
Once while at Umeno, he performed the Gumonji ritual twice. One night during the ritual practice, brilliant light pervaded and illuminated the ritual hall, and all the lamps on the altar were outshone by it. Suddenly a Vajra Guardian King appeared. The temple servant Sōkei also witnessed this personally.
When Dharma Master Zenri was at Saga, he once lost Buddhist relics that he venerated. He searched for them but could not find them, so he commanded the master to pray for them. The master promised to perform Shōten offerings for seven days. Suddenly they appeared. Master Zenri was greatly pleased.
The master often experienced spiritual phenomena but was always reserved and did not speak of them. When asked about them, he would refuse with a stern expression. On the 4th day of the intercalary 5th month of the 4th year of Kanbun (1664), year of the Wood Dragon, he passed away peacefully. He lived sixty-five years and sat through thirty-two summers. His disciples followed his final instructions and performed cremation, enshrining his bones and ashes at the main temple. Monks and laypeople near and far grieved as if losing their support and protection.
The disciples he ordained numbered in the dozens, and those who received refuge and precepts were countless. The master's life deeds are recorded separately in biographical records circulated in the world. Here we preserve only the main outline.
**Praise**
Master Tsū raised his aspirations to lofty enlightenment, viewing the world's fame and material gains like chewing wax. He only thought to conceal himself and cultivate his precept-body. When he encountered the excellent site of Shishikutsu, he planted his staff there, savored sutras and meditation to satisfy himself, and played with mists and clouds for his pleasure. He can be called one who was able to preserve the Way without wavering. He was different from those who assume the name of worthy recluses but in their hearts delight in money.
**Biography of Dharma Master Jinin Myō of Nonaka Temple on Mount Seiryū**
The dharma master's posthumous name was Emyō, his courtesy name was Jinin. His family name was Hata. He was from Hata village in Sasara district of Kawachi Province, a twenty-eighth generation descendant of Minister Hata no Kawakatsu. His grandfather was named Takekuni and was famous for his military strategies. His father was named Sōhaku and turned his heart to Buddhism. His mother was from the Hama family and later took tonsure with the name Tenshitsu. When she was pregnant with the master, she immediately...