一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
三十巻。大唐内典録。付嘱儀感通記。後集高僧伝各十
巻。仏道論衡四巻。諸経要集二十巻。南山文集十巻＿一。其
余抄註伝録儀集図記等。詳見＿二于撰集録＿一。其事抄及戒疏
業疏諸書者。用＿二法華開顕涅槃扶談之意＿一。決＿二-了毘尼＿一。同
帰＿二実道＿一。点＿二-顕境縁及受随行＿一。皆即一心無＿レ非＿二唯識唯心
教行＿一。円頓宗旨。由＿レ此大顕焉。天宝初。霊昌大守李邕
述＿レ碑紀＿レ徳。大暦間。代宗帝勅毎年大内出＿二香一合＿一。送＿二西
明寺＿一。焚＿二之師影堂＿一。祝＿二国家昌平＿一。長慶間。穆宗帝追＿二-慕
師徳＿一。賜＿二御製賛＿一曰。代有＿二覚人＿一。為＿二如来使＿一。龍鬼帰降。天
人奉侍。声飛＿二 五天＿一。辞驚＿二万里＿一。金烏西墜。仏日東挙。稽
首帰依。肇律宗王。大和初。翰林学士韋処厚。亦樹＿二塔於
西廊＿一。会昌初。工部郎中厳原本為＿レ師撰＿二塔上之銘＿一。咸通
十年。懿宗帝賜＿二号澂照大師＿一。塔曰＿二浄光＿一。宋崇寧二年。徽
宗帝加＿二諡法恵大師＿一。為＿二累朝王侯＿一之所＿レ貴為＿レ若＿レ此也。大
中祥符中。梵僧覚称至＿二京師＿一。謂＿二 丁晋公＿一曰。欲＿レ瞻＿二-礼宣
律師塔＿一。公曰。此土聖賢甚多。何独及＿レ此。曰。律師名重＿二
五天＿一。非＿三其光明俊偉照＿二-映古今＿一疇克爾邪。師生平事実
【右頁下段】
班班載＿二於方册＿一。匪＿レ可＿二此罄＿一。特紀＿二其大概＿一云。
賛曰。覚皇之垂＿レ化也。意為＿二 一事＿一而已。苟為＿二 人天有漏福
報＿一。則与＿二輪梵凡王＿一何異哉。是以一代名教至＿二於三帰微
善＿一。無＿レ非＿レ為＿レ令＿三衆生趣＿二 一仏乗＿一。況具足律儀乎。法正之
宗。自＿二曇柯羅提唱之後＿一。伝習碩師遞代不＿レ乏。然群部乖
競莫＿二能一貫＿一。而行事謀猷亦未＿二光大＿一矣。惟我澂照大師。
天縦神悟克究＿二仏本懐＿一。準＿二法華涅槃開扶妙旨＿一。直顕＿二戒
律即是円乗＿一。欲＿レ使＿下懐道者開＿二図解＿一立＿二円行＿一。登＿二円位＿一証＿中
円果＿上。其功浩浩乎不＿レ可＿二思議＿一。上下千載嶄然傑出。如＿下高
嶽峙＿二平原＿一躍＿レ空而出＿上。故賓頭盧尊者有＿下自＿二仏滅後像法
住世興＿二-発毘尼＿一者唯師一人之嘆＿上。不＿二其然＿一乎。若＿下諸天現＿レ
身而談＿レ律。群龍易＿レ形而聴＿レ法。以至＿中乎天廚献＿レ供。天童侍
衛＿上。此又至徳所＿レ致可＿レ信明矣。嗚呼罄＿二徂徠之松＿一以為＿レ煤。
断＿二淇園之竹＿一以為＿レ管。安能賛＿二-頌其万一＿一哉。
　　唐京兆西明寺玄惲世律師伝
律師諱道世。玄惲其字也。生＿二於韓氏＿一。厥先伊闕人。祖代
因＿レ官為＿二京兆人＿一焉。師風貌清奇。聡敏異＿レ常。屢欲＿二出家＿一。
【左頁上段】
父母鍾愛不＿レ許。久而遂＿レ心。入＿二青龍寺＿一落髪。時年十有
二矣。隋大業十一年。与＿二宣律師＿一同従＿二弘福首和尚＿一。受＿二
具足戒＿一。護持奉信如＿レ擎＿二油盋＿一。三蔵無＿レ所＿レ不＿レ闚。而毘尼
一宗至＿レ微臻＿レ極。由＿レ是名誉日茂。顕慶中。大帝以＿二玄奘
師所翻経論＿一入＿レ内。勅＿二慈恩寺大徳＿一。更代行道不＿レ替＿二於
時＿一。師亦預＿二其選＿一。帝又為＿二皇太子＿一造＿二西明寺＿一。召＿レ師涖焉。
師毎与＿二宣律師＿一均闡＿二化風＿一。旹彦莫＿レ不＿レ挹＿二其風猷＿一。弘道元
年入寂。寿未＿レ詳。師嘗慨＿二教蔵淵博学者難＿一レ観。遂搴＿二文囿
之菁華＿一。嗅＿二大義之薝蔔＿一。以＿レ彙立＿レ編。題曰＿二奉苑珠林＿一。総
一百巻。凡十年而畢＿レ功。帝勅入＿二大蔵＿一。班行＿二 天下＿一。学者
便＿レ之。又著＿二善悪業報論二十巻。金剛般若集註三巻。大
乗観一巻。大小乗禅門観十巻。敬福論三巻。四分律討
要。四分律尼抄各五巻。受戒儀式四巻。礼仏儀式二巻＿一。
皆流＿二-行于時＿一。
　　唐京兆恒済寺道成律師伝
律師道成者。不＿レ知＿二何許人＿一也。少而穎発。卓識過＿レ 人。得
度進具之後。居＿二 天邑＿一。丕演＿二律乗＿一。名徳既著。四衆帰敬。
【左頁下段】
顕慶中敷＿二-揚四分律＿一。一時龍象咸来親＿二-炙輪下＿一。若＿二文綱。
懐素＿一則其人也。垂拱年間。日照三蔵翻＿二経於広福＿一。天后
詔＿二有道沙門十員＿一。助＿二其法化＿一。師与＿二明恂。嘉尚諸公＿一。同
登＿二証義之任＿一。由＿レ是声名増重＿二緇林＿一。後無＿レ稽＿二厥終＿一。伝法門
人孔多伝。
　　唐京兆崇福寺満意律師伝
律師名満意。不＿レ委＿二氏族何許人＿一也。風神峭抜。識量寛和。
納戒之後。専＿二-精律学＿一。旁通＿二経論＿一。時鄴都法砺律師作＿レ疏
弘＿二曇無徳律＿一。徳望峭高。師径往投＿レ之。摳＿レ衣請＿レ教。朝夕
匪＿レ懈。遂得＿二其法＿一。講導三十年。受＿二其業＿一者。指不＿レ勝＿レ屈。
伝法上首則聞慧。法蔵。遠智。思慧。全修。恵栄。大亮。照
隠。定賓等一十六人。皆緇林之翹楚也。
　　唐周律師伝
周律師者。未詳＿二姓字生縁＿一。澂照大師嫡子也。遊＿二-刃律教＿一。
義解超越。後拠＿二大刹＿一。闡＿二-揚宗旨＿一。広化＿二 四方＿一。一時之豪
賢莫＿レ不＿二欽仰＿一。嗣法門人甚多。曰＿二道恒＿一曰＿二志明＿一曰＿二智蟾＿一
曰＿二法儼＿一曰＿二法興＿一曰＿二志相＿一曰＿二清法＿一曰＿二惟倩＿一曰＿二義威＿一曰＿二

現代語訳

【右頁上段】
三十巻。大唐内典録、付嘱儀感通記、後集高僧伝各十巻。仏道論衡四巻。諸経要集二十巻。南山文集十巻。その他の抄註伝録儀集図記等は、詳しくは撰集録に見える。その事抄及び戒疏業疏諸書は、法華開顕涅槃扶談の意を用いて、毘尼を決了し、同じく実道に帰す。境縁及び受随行を点顕するに、皆即ち一心にして唯識唯心教行でないものは無い。円頓宗旨は、これによって大いに顕れた。天宝の初めに、霊昌大守李邕が碑を述べて徳を紀した。大暦の間に、代宗帝が勅して毎年大内より香一合を出し、西明寺に送って、師の影堂で焚き、国家昌平を祝した。長慶の間に、穆宗帝が師の徳を追慕し、御製の賛を賜って曰く。「代に覚人有り、如来の使と為す。龍鬼帰降し、天人奉侍す。声は五天に飛び、辞は万里を驚かす。金烏西に墜ち、仏日東に挙がる。稽首帰依す、肇律宗王なり」と。大和の初めに、翰林学士韋処厚も、また西廊に塔を樹てた。会昌の初めに、工部郎中厳原本が師の為に塔上の銘を撰した。咸通十年に、懿宗帝が澂照大師の号を賜った。塔を浄光と曰った。宋崇寧二年に、徽宗帝が法恵大師と加諡した。累朝の王侯の貴ぶ所と為ること斯の如くである。大中祥符中に、梵僧覚称が京師に至り、丁晋公に謂って曰く。「宣律師の塔を瞻礼したい」と。公曰く。「此土の聖賢は甚だ多し。何ぞ独りこれに及ぶのか」と。曰く。「律師の名は五天に重し。その光明俊偉にして古今を照映するに非ざれば、疇んぞ能くそれ邪」と。師の生平の事実は

【右頁下段】
班班として方册に載せられ、ここに罄くすべからず。特にその大概を紀すのみである。
賛に曰く。覚皇の化を垂るるや、意は一事を為すのみである。苟も人天の有漏福報を為せば、則ち輪梵凡王と何ぞ異ならんや。是を以て一代の名教、三帰の微善に至るまで、衆生をして一仏乗に趣かしめんが為でないものは無い。況んや具足律儀をや。法正の宗は、曇柯羅の提唱の後より、伝習の碩師代々乏しからず。然れども群部乖競して能く一貫すること莫く、而して行事の謀猷もまた未だ光大ならず。惟だ我が澂照大師は、天縦の神悟にして能く仏の本懐を究む。法華涅槃開扶の妙旨に準じ、直ちに戒律即ち是れ円乗なることを顕す。懐道者をして図解を開き円行を立て、円位に登り円果を証せしめんと欲す。其の功浩浩乎として思議すべからず。上下千載に嶄然として傑出す。高嶽の平原に峙ち空に躍りて出づるが如し。故に賓頭盧尊者の「仏滅後像法住世にして毘尼を興発する者は唯だ師一人のみ」の嘆有り。然らずや。若し諸天身を現して律を談じ、群龍形を易えて法を聴き、乃至天厨供を献じ天童侍衛するに至るまで、此れ又至徳の致す所にして信明すべし。嗚呼徂徠の松を罄して以て煤と為し、淇園の竹を断して以て管と為すとも、安んぞ能くその万一を賛頌せんや。

　　唐京兆西明寺玄惲世律師伝
律師の諱は道世。玄惲はその字である。韓氏に生まる。厥の先は伊闕の人。祖代官に因って京兆の人と為る。師の風貌清奇にして、聡敏常に異なる。屢々出家せんと欲す。

【左頁上段】
父母鍾愛して許さず。久しくして遂に心を遂げ、青龍寺に入って落髪した。時に年十有二なり。隋大業十一年、宣律師と同じく弘福首和尚に従って、具足戒を受けた。護持奉信すること油盋を擎ぐるが如し。三蔵窺わざる所無く、而して毘尼一宗は微に至り極に臻る。是に由って名誉日に茂る。顕慶中に、大帝玄奘師の翻訳せる経論を以て内に入れ、慈恩寺の大徳に勅して、更代して行道し時に替わらざらしむ。師もまたその選に預かる。帝又皇太子の為に西明寺を造り、師を召して涖らしむ。師毎に宣律師と均しく化風を闡き、時彦その風猷を挹せざる莫し。弘道元年に入寂す。寿は未だ詳らかならず。師嘗て教蔵の淵博にして学者の観難きを慨し、遂に文囿の菁華を搴り、大義の薝蔔を嗅いで、以て彙して編を立つ。題して奉苑珠林と曰う。総じて一百巻。凡そ十年にして功を畢える。帝勅して大蔵に入れ、天下に班行す。学者これを便とす。又善悪業報論二十巻、金剛般若集註三巻、大乗観一巻、大小乗禅門観十巻、敬福論三巻、四分律討要、四分律尼抄各五巻、受戒儀式四巻、礼仏儀式二巻を著す。皆時に流行す。

　　唐京兆恒済寺道成律師伝
律師道成は、何許の人なるかを知らず。少にして穎発し、卓識人に過ぐ。得度進具の後、天邑に居し、律乗を丕演す。名徳既に著われ、四衆帰敬す。

【左頁下段】
顕慶中に四分律を敷揚す。一時の龍象咸く来たりて輪下に親炙す。文綱、懐素の若きは則ちその人なり。垂拱年間に、日照三蔵広福に於いて経を翻ず。天后有道の沙門十員を詔し、その法化を助けしむ。師は明恂、嘉尚諸公と、同じく証義の任に登る。是に由って声名緇林に増重す。後厥の終を稽すること無し。伝法の門人孔だ多し。

　　唐京兆崇福寺満意律師伝
律師名は満意。氏族何許の人なるかを委ねず。風神峭抜にして、識量寛和なり。納戒の後、律学を専精し、経論に旁通す。時に鄴都の法砺律師疏を作りて曇無徳律を弘む。徳望峭高なり。師径ちに往きてこれに投じ、衣を摳いて教を請う。朝夕懈らず。遂にその法を得たり。講導すること三十年。その業を受くる者、指屈に勝えず。伝法の上首は則ち聞慧、法蔵、遠智、思慧、全修、恵栄、大亮、照隠、定賓等一十六人。皆緇林の翹楚なり。

　　唐周律師伝
周律師は、未だ姓字生縁を詳らかにせず。澂照大師の嫡子なり。律教に遊刃し、義解超越す。後に大刹に拠り、宗旨を闡揚し、四方を広化す。一時の豪賢欽仰せざる莫し。嗣法の門人甚だ多し。道恒と曰い、志明と曰い、智蟾と曰い、法儼と曰い、法興と曰い、志相と曰い、清法と曰い、惟倩と曰い、義威と曰い

英語訳

**Right Page Upper Section**
thirty volumes; *Great Tang Internal Canon Catalog*, *Entrustment Procedures and Records of Spiritual Communications*, *Later Collection of Biographies of Eminent Monks* - ten volumes each; *Buddhist-Daoist Doctrinal Balance* in four volumes; *Essential Collection from Various Sūtras* in twenty volumes; *Nanshan Literary Collection* in ten volumes. Other abstracts, annotations, transmissions, records, procedures, collections, illustrated records, etc., are detailed in the *Compilation and Collection Record*. His *Practice Manual*, *Precept Commentary*, *Karma Commentary* and various other works used the meaning of the Lotus opening and revelation and Nirvana supporting discourse to resolve and clarify the vinaya, all returning to the true Way. In illuminating circumstances and conditions as well as receiving and following practices, all are immediately one mind with nothing that is not consciousness-only and mind-only teaching and practice. The perfect and sudden doctrinal principles were thereby greatly manifested. In early Tianbao, Prefect Li Yong of Lingchang composed an inscribed stele recording his virtue. During the Dali period, Emperor Daizong issued an edict that every year the great inner palace should send out one packet of incense to Ximing Temple to burn in the Master's portrait hall, praying for the prosperity and peace of the nation. During the Changqing period, Emperor Muzong, longing for and admiring the Master's virtue, bestowed an imperial eulogy saying: "Each age has enlightened ones who serve as messengers of the Tathāgata. Dragons and spirits submit and descend, heavenly beings serve and attend. His voice flies to the Five Indias, his words startle ten thousand li. The golden crow sets in the west, the Buddha-sun rises in the east. We bow our heads in refuge - he was the founding king of the Vinaya school." In early Dahe, Hanlin Academician Wei Chou also erected a stupa in the western corridor. In early Huichang, Ministry of Works Vice Director Yan Yuanben composed the inscription for the Master's stupa. In the tenth year of Xiantong, Emperor Yizong bestowed the title "Great Master Chengzhao" (Clear Illumination). The stupa was called "Pure Light." In the second year of Chongning of the Song, Emperor Huizong added the posthumous title "Great Master Fahui" (Dharma Wisdom). To be honored by successive dynasties of kings and nobles was like this. During the Dazhong Xiangfu period, Sanskrit monk Juecheng came to the capital and said to Minister Ding Jin: "I wish to venerate and bow to Vinaya Master Xuan's stupa." The minister said: "There are very many sages and worthies in this land. Why do you seek this one alone?" He replied: "The Vinaya Master's name is revered throughout the Five Indias. If it were not for his brilliant and outstanding radiance illuminating past and present, how could this be so?" The Master's lifelong actual deeds

**Right Page Lower Section**
are recorded in detail throughout written records and cannot be exhausted here. We especially record only the general outline.

The eulogy says: When the Enlightened Emperor (Buddha) bestowed his transforming influence, his intention was for one matter only. If one acts for the conditioned merit and rewards of humans and gods, then how would this differ from wheel-turning monarchs, Brahmā kings, and ordinary kings? Therefore, from the famous teachings of one age down to the subtle good of the Three Refuges, there is nothing that is not for the sake of causing sentient beings to proceed toward the One Buddha Vehicle - how much more so the complete vinaya precepts! The school of Dharma-Upholding, since Dharmarakṣa's initial advocacy, has never lacked accomplished masters of transmission and study through successive generations. However, the various schools competed and conflicted, unable to achieve unity, and the practical planning and strategies also had not yet become glorious and great. Only our Great Master Chengzhao, with heaven-bestowed spiritual awakening, was able to thoroughly investigate the Buddha's original intent. According to the subtle purport of the Lotus and Nirvana opening and supporting teachings, he directly revealed that precepts and vinaya are precisely the perfect vehicle. He wished to cause those who cherish the Way to open diagrammatic understanding, establish perfect practice, ascend to perfect stages, and realize perfect fruition. His merit is vast and inconceivable. Throughout a thousand years above and below, he stands out prominently like a high peak rising from a plain, leaping into the sky. Therefore Venerable Piṇḍola sighed that "since the Buddha's nirvana, during the Age of Semblance Dharma abiding in the world, only the Master alone has promoted and developed the vinaya." Is this not so? If heavenly beings manifest bodies to discuss vinaya, groups of dragons change form to listen to Dharma, and it extends to heavenly kitchens offering provisions and heavenly children serving as guards - this too is what supreme virtue brings about and can be clearly trusted. Alas! Even if we exhausted all the pines of Culai Mountain to make ink, and cut all the bamboo of Qi Garden to make writing brushes, how could we praise and eulogize even one ten-thousandth of this?

**Tang Dynasty Master Xuanyun Daoshi of Ximing Temple in the Capital**
The Vinaya Master's name was Daoshi, Xuanyun being his courtesy name. He was born to the Han family. His ancestors were people of Yique. Through generations of official service, they became people of the capital region. The Master's appearance and bearing were pure and extraordinary, his intelligence and quickness unusual. He repeatedly wished to become a monk.

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His parents cherished and loved him and would not permit it. After a long time he achieved his heart's desire and entered Qinglong Temple to have his hair cut. At that time he was twelve years old. In the eleventh year of Sui Daye, together with Vinaya Master Xuan, he followed Great Master Shouhe of Hongfu and received full ordination. His protective upholding and faithful service was like carrying a bowl of oil. He peered into all of the Tripiṭaka, and in the vinaya school alone he reached the subtle and attained the ultimate. Therefore his fame and reputation grew daily more flourishing. During the Xianqing period, the Great Emperor had the sūtras and treatises translated by Master Xuanzang brought into the palace, and issued an edict to the great virtuous ones of Cien Temple to take turns performing walking practice without interruption. The Master was also selected for this. The Emperor also built Ximing Temple for the Crown Prince and summoned the Master to oversee it. The Master always worked equally with Vinaya Master Xuan to proclaim the transforming influence. The outstanding talents of the time all admired his moral style. He entered nirvana in the first year of Hongdao. His lifespan is not detailed. The Master once lamented that the teaching treasury was vast and profound, making it difficult for scholars to study. He then gathered the finest essences from the literary garden and savored the jasmine flowers of great meaning, compiling them into a collection. He titled it *Dharma Garden Pearl Forest*, totaling one hundred volumes. It took about ten years to complete. The Emperor ordered it included in the Great Canon and distributed throughout the realm. Scholars found it convenient. He also wrote *Treatise on Good and Evil Karmic Retribution* in twenty volumes, *Diamond Prajñā Collected Annotations* in three volumes, *Mahāyāna Contemplation* in one volume, *Meditation Gate Contemplation of Mahāyāna and Hīnayāna* in ten volumes, *Treatise on Reverent Merit* in three volumes, *Four-Part Vinaya Essential Discussions* and *Four-Part Vinaya Nun Manual* in five volumes each, *Precept Receiving Procedures* in four volumes, and *Buddha Worship Procedures* in two volumes. All circulated at the time.

**Tang Dynasty Master Daocheng of Hengji Temple in the Capital**
Vinaya Master Daocheng - it is not known what place he was from. In youth he was brilliantly talented with outstanding insight surpassing others. After receiving ordination and full precepts, he dwelled in Tianyi and grandly expounded the vinaya vehicle. His virtuous reputation became established and the four assemblies revered him.

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During the Xianqing period he spread and proclaimed the Four-Part Vinaya. The dragons and elephants of that time all came to receive intimate instruction under his teaching seat. People like Wengang and Huaisu were among them. During the Chuigong years, Tripiṭaka Master Rizhao translated sūtras at Guangfu. The Empress Wu issued an edict for ten accomplished monks to assist in this Dharma transformation. The Master, together with Mingxun, Jiashang and other worthies, jointly undertook the responsibility of doctrinal verification. Therefore his reputation increased in weight within the saṅgha community. Later there is no record of his end. His Dharma-transmitting disciples were very numerous.

**Tang Dynasty Master Manyi of Chongfu Temple in the Capital**
The Vinaya Master's name was Manyi. His family lineage and place of origin are not known. His spiritual demeanor was lofty and outstanding, his understanding capacity broad and harmonious. After receiving precepts, he concentrated exclusively on vinaya studies while also mastering sūtras and treatises. At that time Vinaya Master Fali of Ye capital composed commentaries to promote Dharmaguptaka Vinaya. His virtuous reputation was loftily high. The Master went directly to study under him, holding up his robe hem to request instruction. Morning and evening he was never lazy. Thus he obtained his Dharma. For thirty years he lectured and guided. Those who received his teachings could not be counted on fingers. The leading disciples who transmitted his Dharma were Wenhui, Fazang, Yuanzhi, Sihui, Quanxiu, Huirong, Daliang, Zhaoyin, Dingbin and others - sixteen people in total. All were outstanding leaders of the saṅgha.

**Tang Dynasty Master Zhou Biography**
Master Zhou - his surname, personal name and life circumstances are not detailed. He was the direct successor of Great Master Chengzhao. He moved skillfully through vinaya teachings with transcendent understanding and interpretation. Later he resided at a great temple, proclaimed and promoted the sectarian principles, and widely transformed the four directions. None of the outstanding worthies of the time did not respect and look up to him. His Dharma-heir disciples were very numerous: Daoheng, Zhiming, Zhichan, Fayan, Faxing, Zhixiang, Qingfa, Weiqian, Yiwei, and [text cuts off]