一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
大覚＿一等。皆能表表模＿二-範一世＿一云。
賛曰。南山諸子無＿レ非＿二龍象＿一。而観国師指＿二周師＿一為＿二的嗣＿一。
豈其行解絶＿二-出乎等夷＿一者歟。奈年世遼邈。莫＿レ考＿二其詳細
行業＿一。雖＿レ然其子若孫。蟄蟄各闡＿二化機＿一。則周師之盛徳従
可＿レ識矣。
　　唐京兆光明寺智仁律師伝
律師智仁者。新羅人也。観＿二-光支那＿一。入＿二澂照大師輪下＿一。
習＿二-学律部＿一。暁然明解。拠＿二光明寺＿一盛揚＿二毘尼＿一。道声高妙。
為＿レ時所＿レ重。乾封二年。大師立＿二戒壇於浄業寺＿一。遠邇碩徳。
興＿レ心而赴。師亦預＿二其会＿一。後不＿レ知＿レ所＿レ終。所＿レ著有＿二事抄記
四千余巻＿一。後覚先律師撮＿二其要＿一釐為＿二 十巻＿一云。
　　唐西明寺大慈律師伝
律師名大慈。不＿レ知＿二何許人＿一也。亦不＿レ詳＿二其氏族＿一。澂照大
師之門人也。稟性聡敏。義解恒邁＿レ伍。恒啓＿二法席＿一。毘＿二-賛
宗乗＿一。新＿二-付坐下＿一者。皆一時鳳凰。如＿二崇聖寺霊咢等＿一也。
師嘗撰＿二事抄記如干巻＿一。自＿二李唐＿一至＿二趙宋＿一。有＿下解＿二事抄＿一者
凡六十家＿上。師其始也。
【右頁下段】
賛曰。事抄一出。而歴代貴＿レ之不＿三翅若＿二木難珊瑚＿一。故解者
多至＿二 六十家＿一。而慈師為＿二之首＿一。其於＿レ毘＿二-賛祖教厥功茂矣。
或曰。光明仁師亦作＿二抄記＿一。而今以＿二大慈＿一為＿レ始何也。予
曰。按＿二旧記＿一。仁師不＿レ在＿二 六十家之数＿一。而大慈居＿二其首＿一。今
故遵＿レ之。曰。旧記何特逸＿二仁師＿一乎。曰。不＿二特仁師＿一。如＿二雲門
澈公＿一著＿二引源記＿一亦逸＿レ之。是知所＿レ列止＿二 六十人＿一。此姑就＿二
其所＿一レ知而記＿レ之也。
　　唐京兆崇聖寺文綱律師伝
律師名文綱。俗縁孔氏。会稽人也。父頂生。以＿レ儒為＿レ業。旁
通＿二釈教＿一。母某氏。方＿レ娠＿レ師則郤＿二雑食＿一。有＿二婆羅門僧持＿レ盋
乞食＿一。謂＿二其母＿一曰。懐中兒向後当＿レ紹＿二-隆三宝＿一。自＿レ爾毎有＿二異
香仙楽之瑞＿一。誕日白鶴翔集若＿二臨視＿一焉。方＿レ在＿二襁褓中＿一。卓
午之後不＿レ受＿二乳哺＿一。猶＿二堅持斎者＿一。童齔志慕＿二仏乗＿一。十二薙
染。冠年円具。為＿レ 人剛簡。片言不＿二妄発＿一。以＿レ荷＿レ法為＿レ志。精
苦自励。麻衣艸薦藿食蔾羹晏如也。初侍＿二澂照大師＿一。朝参
暮請。日益＿二見聞＿一。後親＿二-付道成律師＿一。登＿二其堂奥＿一。二十有五。
以＿二講律＿一振＿二名声＿一。四方請益者雲臨海涌。法正之道藉＿レ是
【左頁上段】
以大盛。師毎多＿二神異＿一。識者以為得＿二神通＿一。永隆初。義浄三
蔵翻＿二-訳于京師＿一。師預＿二証義＿一焉。長安四年奉＿レ勅往＿二岐州無
憂王寺＿一。迎＿二真身舎利＿一。景龍二年。中宗孝和帝延入＿二内道
場＿一行道。送＿二舎利＿一往＿二無憂王寺＿一蔵＿レ塔。是年師於＿二乾陵宮＿一
為＿二内尼＿一授＿レ戒。又坐＿二-夏宮中＿一。為＿二 二聖内尼＿一講＿二 四分律＿一 一
過。帝益喜尚。賜以＿二什物綵帛三十匹＿一。師奏＿二道場霊感之
事＿一。帝奇＿レ之。錫＿二寺頟＿一曰＿二霊感＿一。先天年中。睿宗皇帝延＿レ師
入＿二別殿＿一。為＿二菩薩戒師＿一。至＿二於妃主公卿大夫＿一。無＿レ不＿二頂礼
敬信＿一。帝出＿二絹三千余匹＿一以賜。師所＿レ得信施。悉帰＿二之常
住＿一。以充＿二修造＿一。以＿レ故殿閣門廡講堂経樓。雄麗華煥如＿二 天
成地涌＿一。他若＿二厨庫及寮宇＿一。一一皆完。以＿二開元十五年八
月十五日＿一怡然化去。報寿九十有二。夏臘七十又二。緇素
聞＿レ訃無＿レ不＿二悼惜＿一。及＿二 九月四日＿一塔＿二於寺側＿一。会＿レ葬者数万
人。香華幢蓋喧然填＿レ路。律林中皆相哀慕曰。法宇棟梁折
矣。師之道浹＿二-洽於人＿一者蓋可＿レ知矣。師嘗出＿二指端血＿一書＿レ経
凡六百巻。修＿二伽藍＿一 二十余所。受具弟子数千人。抜＿二其左＿一
者。淮南道岸。蜀川神積。岐隴慧顗。京兆神恵等五十余
【左頁下段】
人。滑台大守李邕述＿レ碑旌＿レ徳焉。
賛曰。迦陵在＿レ㲉則声圧＿二衆鳥＿一。狻猊出＿レ胎則威懾＿二百獣＿一。物
固有＿二 天縦＿一者。今観＿二綱師＿一在＿二襁褓中＿一即知＿二奉斎＿一。非＿二 天賦
之独隆＿一。蓋宿習之不＿レ忘也。終修心練行弘法度生。以至＿下
徳貫＿二王庭＿一名振＿中 天下＿上。果不＿レ爽＿二昔日神僧之言＿一。異哉。
　　唐義朗律師伝
律師名義朗。益州成都人也。熟采＿二律典＿一。兼解＿二瑜伽＿一。某年
間思＿下至＿二身毒＿一求＿中大法＿上。与＿二智岸。義玄二人＿一同至＿二烏雷＿一。付＿二
商舶＿一越＿二舸扶南＿一届＿二郎迦国＿一。其国王待以＿二 上賓之礼＿一。未＿レ幾
岸遇＿レ病而逝。師与＿レ玄向＿二師子洲＿一。披＿二-尋経典＿一。頂＿二-礼仏牙＿一。
尋杖＿二錫西土＿一。莫＿レ測＿二其終＿一焉。
　　唐会寧律師伝
会寧律師。益州成都人也。自＿レ幼俊朗。爽＿二-異常倫＿一。落䰂預＿二
三宝数＿一。敬＿二勝理＿一若＿二髻珠＿一。棄＿二栄華＿一如＿二脱履＿一。陶＿二-練衆経＿一。而
独＿二-歩於律典＿一。行履尤清。意存＿二弘益＿一。鱗徳年中欲＿下往＿二 天竺＿一
求＿上レ法。泛＿レ舶西遊。路経＿二訶陵洲＿一。停三寒暑。共＿二若那跋陀
羅＿一。於＿二阿笈摩経内＿一訳＿二-出如来涅槃焚身之事＿一。斯与＿二大乗

現代語訳

【右頁上段】
大覚等。皆能く表表として一世を模範とすと云う。
賛に曰く。南山の諸子は龍象でないものは無い。而して観国師は周師を指して的嗣と為す。豈にその行解が等夷を絶出する者であろうか。奈何せん年世遼邈にして、その詳細なる行業を考うること莫し。然りと雖もその子若しくは孫は、蟄蟄として各々化機を闡く。則ち周師の盛徳従って識るべし。

　　唐京兆光明寺智仁律師伝
律師智仁は、新羅の人なり。支那を観光し、澂照大師の輪下に入る。律部を習学し、暁然として明解す。光明寺に拠りて盛んに毘尼を揚げ、道声高妙にして時の重んずる所と為る。乾封二年、大師浄業寺に戒壇を立つ。遠邇の碩徳、心を興して赴く。師もまたその会に預かる。後いずこに終わるかを知らず。著す所に事抄記四千余巻有り。後に覚先律師その要を撮りて釐して十巻と為すと云う。

　　唐西明寺大慈律師伝
律師名は大慈。何許の人なるかを知らず。またその氏族を詳らかにせず。澂照大師の門人なり。性を稟けて聡敏、義解恒に伍を邁ぐ。恒に法席を啓き、宗乗を毘賛す。新たに坐下に付する者は、皆一時の鳳凰なり。崇聖寺の霊咢等の如きなり。師嘗て事抄記如干巻を撰す。李唐より趙宋に至るまで、事抄を解する者凡そ六十家有り。師はその始めなり。

【右頁下段】
賛に曰く。事抄一たび出でて、歴代これを貴ぶこと翅ならず木難珊瑚の若し。故に解者多きこと六十家に至る。而して慈師これが首と為る。それ祖教を毘賛するに於いて厥の功茂なり。
或いは曰く。光明の仁師もまた抄記を作る。而して今大慈を以て始めと為すは何ぞや。予曰く。旧記を按ずるに、仁師は六十家の数に在らず。而して大慈その首に居る。今故にこれに遵う。曰く。旧記何ぞ特に仁師を逸するか。曰く。特に仁師のみならず。雲門の澈公の如きは引源記を著すもまたこれを逸す。是れ列する所六十人に止まるを知る。此れ姑く其の知る所に就いてこれを記するなり。

　　唐京兆崇聖寺文綱律師伝
律師名は文綱。俗縁は孔氏。会稽の人なり。父は頂生、儒を以て業と為し、旁ら釈教に通ず。母は某氏。師を娠むに方たりて則ち雑食を郤く。婆羅門僧有りて盋を持し食を乞う。その母に謂いて曰く。懐中の児向後当に三宝を紹隆すべし。爾より毎に異香仙楽の瑞有り。誕日白鶴翔集して臨視するが若し。方に襁褓中に在り。卓午の後乳哺を受けず。猶お堅く斎を持する者の如し。童齔にして志は仏乗を慕う。十二にして薙染し、冠年にして円具す。人と為り剛簡、片言も妄発せず。法を荷うを以て志と為し、精苦して自ら励む。麻衣艸薦藿食蔾羹晏如たり。初め澂照大師に侍し、朝に参じ暮に請う。日に見聞を益す。後に道成律師に親付し、その堂奥に登る。二十有五にして、律を講ずるを以て名声を振るう。四方より請益する者雲のごとく臨み海のごとく涌く。法正の道是に藉りて

【左頁上段】
以て大いに盛んなり。師毎に神異多し。識者以為らく神通を得たりと。永隆の初め、義浄三蔵京師に於いて翻訳す。師証義に預かる。長安四年勅を奉じて岐州無憂王寺に往き、真身舎利を迎う。景龍二年、中宗孝和帝内道場に延入して行道せしめ、舎利を送りて無憂王寺に往き塔に蔵む。是の年師乾陵宮に於いて内尼の為に戒を授く。又宮中に坐夏し、二聖内尼の為に四分律を講ずること一過す。帝益々喜尚し、什物綵帛三十匹を以て賜う。師道場霊感の事を奏す。帝これを奇とし、寺額を錫して霊感と曰う。先天年中、睿宗皇帝師を延いて別殿に入れ、菩薩戒師と為す。妃主公卿大夫に至るまで、頂礼敬信せざるは無し。帝絹三千余匹を出してこれを賜う。師の得る所の信施、悉く常住に帰してこれを以て修造に充つ。故を以て殿閣門廡講堂経楼、雄麗華煥として天成地涌の如し。他の厨庫及び寮宇の若きも、一一皆完なり。開元十五年八月十五日を以て怡然として化去す。報寿九十有二。夏臘七十又二。緇素訃を聞いて悼惜せざるは無し。九月四日に及んで寺側に塔す。葬に会する者数万人。香華幢蓋喧然として路に填つ。律林中皆相い哀慕して曰く。法宇の棟梁折れたりと。師の道の人に浹洽する者蓋し知るべし。師嘗て指端の血を出して経を書くこと凡そ六百巻。伽藍を修すること二十余所。具を受くる弟子数千人。その左を抜く者は、淮南の道岸、蜀川の神積、岐隴の慧顗、京兆の神恵等五十余

【左頁下段】
人。滑台大守李邕碑を述べて徳を旌す。
賛に曰く。迦陵㲉に在れば則ち声衆鳥を圧し、狻猊胎を出づれば則ち威百獣を懾す。物固より天縦なる者有り。今綱師の襁褓中に在りて即ち斎を奉ずるを知るを観るに、天賦の独り隆なるに非ず。蓋し宿習の忘れざるなり。終に心を修め行を練り法を弘め生を度す。王庭に徳貫き天下に名振るうに至る。果たして昔日神僧の言に爽わず。異なるかな。

　　唐義朗律師伝
律師名は義朗。益州成都の人なり。律典を熟采し、兼ねて瑜伽を解す。某年間身毒に至りて大法を求めんと思う。智岸、義玄二人と同じく烏雷に至り、商舶に付して舸扶南を越え郎迦国に届く。その国王上賓の礼を以て待す。未だ幾ならずして岸病に遇いて逝く。師玄と師子洲に向かい、経典を披尋し、仏牙を頂礼す。尋いで錫を西土に杖つき、その終を測ること莫し。

　　唐会寧律師伝
会寧律師は、益州成都の人なり。幼より俊朗にして、常倫に爽異なり。落䰂して三宝の数に預かり、勝理を敬うこと髻珠の若し。栄華を棄つること脱履の如し。衆経を陶練して、而して独り律典に歩む。行履尤も清し。意は弘益に存す。鱗徳年中天竺に往きて法を求めんと欲す。舶に泛び西遊し、路訶陵洲を経て、三寒暑を停む。若那跋陀羅と共に、阿笈摩経内に於いて如来涅槃焚身の事を訳出す。斯れ大乗と

英語訳

**Right Page Upper Section**
Daijaku and others. All were able to serve prominently as models and examples for their generation.

The eulogy says: Among the various disciples of Nanshan, none were not dragons and elephants. When Master Guanyin refers to Master Zhou as the legitimate heir, could it be that his practice and understanding absolutely surpassed his peers? Unfortunately, the years and generations are distant and remote, and we cannot examine the details of his practices and achievements. Nevertheless, his disciples and grand-disciples each diligently proclaimed the opportunities for transformation. From this we can recognize Master Zhou's abundant virtue.

**Tang Dynasty Master Zhiren of Guangming Temple in the Capital**
Vinaya Master Zhiren was a person from Silla. He came to observe China and entered under the teaching seat of Great Master Chengzhao. He studied the vinaya section and achieved clear understanding with enlightened comprehension. Based at Guangming Temple, he vigorously promoted the vinaya, his reputation in the Way was lofty and sublime, and he was honored by his time. In the second year of Qianfeng, the Great Master established a precept platform at Jingye Temple. Accomplished masters from far and near arose in their hearts and came. The Master also participated in that assembly. Later it is not known where he died. Among his writings were *Commentary on the Practice Manual* in over four thousand volumes. Later Vinaya Master Juexian extracted the essentials and organized them into ten volumes.

**Tang Dynasty Master Daci of Ximing Temple**
The Vinaya Master's name was Daci. It is not known what place he was from. His family lineage is also not detailed. He was a disciple of Great Master Chengzhao. By nature intelligent and quick, his doctrinal understanding constantly surpassed his companions. He regularly opened Dharma seats and supported and praised the sectarian vehicle. Those newly admitted under his seat were all phoenixes of the time, such as Ling'e of Chongsheng Temple and others. The Master once composed *Commentary on the Practice Manual* in several volumes. From the Li Tang through the Zhao Song dynasties, those who commented on the *Practice Manual* numbered about sixty schools. The Master was the first of these.

**Right Page Lower Section**
The eulogy says: Once the *Practice Manual* appeared, successive dynasties treasured it no less than coral and rare wood. Therefore commentators reached as many as sixty schools, and Master Ci was their leader. His merit in supporting and praising the ancestral teachings was abundant.

Someone said: "Master Ren of Guangming also composed commentary records. Why do you now consider Daci as the beginning?" I replied: "According to old records, Master Ren is not included among the sixty schools, while Daci ranks first. I therefore follow this now." He said: "Why did the old records particularly omit Master Ren?" I replied: "Not only Master Ren - figures like Master Che of Yunmen who wrote the *Source-Tracing Record* were also omitted. This shows that only sixty people were listed. This was simply recording based on what was known at the time."

**Tang Dynasty Master Wengang of Chongsheng Temple in the Capital**
The Vinaya Master's name was Wengang. His secular family was Kong, and he was from Kuaiji. His father Dingsheng made Confucianism his profession and was also conversant with Buddhist teachings. His mother was of the X family. When she was pregnant with the Master, she rejected mixed foods. There was a Brahmin monk carrying a bowl begging for food who said to his mother: "The child in your womb will in the future continue and glorify the Three Jewels." From then on there were always auspicious signs of extraordinary fragrance and celestial music. On the day of his birth, white cranes soared and gathered as if coming to observe. While still in swaddling clothes, after noon he would not accept milk, just like one who firmly maintains fasting. As a child his aspirations yearned for the Buddha Vehicle. At twelve he was tonsured and ordained; at twenty he received full precepts. As a person he was upright and simple, never uttering a single false word. He took carrying the Dharma as his aspiration and encouraged himself through austere practice. Wearing hemp robes on grass mats, eating mallow and goosefoot soup, he was content. Initially he served Great Master Chengzhao, attending morning and evening, daily increasing his learning and understanding. Later he personally studied under Vinaya Master Daocheng and ascended to his inner sanctum. At twenty-five, through lecturing on vinaya he established his reputation. Those from the four directions seeking instruction came like clouds gathering and surging seas. The Way of Dharma-Upholding thereby

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became greatly flourishing. The Master frequently had spiritual anomalies. Those with insight considered that he had attained supernatural powers. In early Yonglong, Tripiṭaka Master Yijing was translating in the capital. The Master participated in doctrinal verification. In the fourth year of Chang'an, following an imperial edict he went to Wuyou Wang Temple in Qizhou to welcome true body relics. In the second year of Jinglong, Emperor Zhongzong Xiaohe invited him into the inner palace sanctuary to perform walking practice, and sent relics to Wuyou Wang Temple to be stored in the stupa. That year the Master conferred precepts on palace nuns at Qianling Palace. He also spent the summer retreat in the palace, lecturing on the *Four-Part Vinaya* once for the palace nuns of the Two Sages. The Emperor was increasingly delighted and bestowed various goods and colored silk - thirty bolts. The Master reported matters of spiritual responses in the sanctuary. The Emperor considered this marvelous and bestowed the temple plaque reading "Spiritual Response." During the Xiantian years, Emperor Ruizong invited the Master into a separate hall to serve as bodhisattva precept master. From imperial consorts and princesses to ministers and officials, none did not bow in reverent faith. The Emperor presented over three thousand bolts of silk as a gift. All faithful donations the Master received he returned entirely to the permanent community property to support construction and renovation. Therefore halls, pavilions, gates, corridors, lecture halls, and sutra towers were magnificent and brilliantly ornate like heaven-created and earth-emerged formations. Other facilities like kitchens, storehouses, and residential quarters were all complete. On the fifteenth day of the eighth month of the fifteenth year of Kaiyuan, he peacefully passed away. His reported lifespan was ninety-two years. Summer retreats seventy-two. Both clergy and laity who heard the death announcement all mourned and grieved. On the fourth day of the ninth month he was entombed beside the temple. Those attending the funeral numbered tens of thousands. Incense, flowers, banners and canopies noisily filled the roads. Throughout the vinaya community all mourned together saying: "The pillar and beam of the Dharma edifice has broken." The extent to which the Master's Way thoroughly permeated people can thus be known. The Master once drew blood from his fingertips to write sutras - about six hundred volumes in total. He renovated monasteries at over twenty locations. Disciples receiving full precepts numbered several thousand. Outstanding among them were Dao'an of Huainan, Shenji of Shu and Chuan, Huiyi of Qi and Long, Shenhui of the capital region, and over fifty others

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people. Prefect Li Yong of Huatai composed an inscribed stele honoring his virtue.

The eulogy says: When the kalaviṅka bird is still in the egg, its voice surpasses all other birds. When a lion cub emerges from the womb, its majesty awes all beasts. Things naturally have those that are heaven-endowed. Now observing Master Gang knowing to observe fasting while still in swaddling clothes - this was not solely due to exceptional natural endowment, but rather unforgotten habitual practices from past lives. In the end he cultivated his mind, refined his conduct, promoted the Dharma and saved beings, to the point where his virtue penetrated the royal court and his name resounded throughout the realm. Indeed he did not fail to fulfill the words of that divine monk of former days. How extraordinary!

**Tang Dynasty Master Yilang Biography**
The Vinaya Master's name was Yilang. He was from Chengdu in Yizhou. He thoroughly studied vinaya texts and also understood Yogācāra. In a certain year he thought to go to India to seek the Great Dharma. Together with two others, Zhi'an and Yixuan, he reached Wulei, boarded merchant ships, crossed through Funan, and arrived at Laṅkā kingdom. That kingdom's king treated them with the courtesy due to honored guests. Before long, An encountered illness and died. The Master and Xuan proceeded toward Siṃhala Island, searched through and examined scriptures, and reverently bowed to the Buddha's tooth relic. Soon after he took his staff to the Western lands, and his end cannot be fathomed.

**Tang Dynasty Master Huining Biography**
Vinaya Master Huining was from Chengdu in Yizhou. From childhood he was outstanding and intelligent, remarkably different from ordinary people. After tonsure he joined the ranks of the Three Jewels. He revered supreme principles like a topknot jewel and abandoned glory and splendor like discarding sandals. He refined himself in the various sutras while walking alone in vinaya texts. His conduct and deportment were especially pure. His intention focused on broad benefit. During the Linde years he wished to go to India to seek the Dharma. He took ship and traveled west. His route passed through Java, where he stayed for three years. Together with Jñānabhadra, from within the Āgama sutras he translated passages about the Tathāgata's nirvana and body-cremation. This corresponds with Mahāyāna