翻刻
【右頁上段】
涅槃＿一頗不＿二相渉＿一。訳畢令＿下弟子運期奉＿二齎経＿一還＿中-至交州＿上。師
遊＿二西域＿一。義鳳初期奉＿レ表進＿レ経入＿レ京。自＿レ是流＿二-布東夏＿一云。
唐曇光律師伝
律師名曇光。荊州江陵人也。落髪之後適＿二京師＿一。投＿二誠律
師＿一為＿二室灑＿一。戒行清謹。学兼＿二内外＿一。善＿二談論＿一多＿二文采＿一。慕＿二竺
乾仏法＿一。航＿レ海南遊。至＿二訶利雞羅国＿一。後不＿レ知＿レ所＿レ終。
唐玄逵律師伝
玄逵律師者。潤州江寧人也。童子離＿レ塵。慧性邁倫。及＿二進
具後＿一。博究＿二経律＿一。洞＿二-明宗要＿一。常以＿二禅寂＿一為＿レ務。旁翫＿二文什＿一。
艸隷尤精。又篤＿二于杜多之行＿一。常坐行不臥。行＿レ乞自資。精
苦律身。始終一節。道俗悦慕願＿レ見。想＿二-望風采＿一。師求＿レ法
懇惻。忘＿レ身徇＿レ道。志＿三-欲躬覩＿二聖跡＿一。杖＿レ錫西邁。及＿レ至＿二広州＿一。
染＿レ疲而化。
唐智弘律師伝
律師名智弘。洛陽人。王玄策之姪也。年纔弱歳。志求＿二玄
微＿一。遂往＿二少林山＿一。飡＿レ松服＿レ餌。灑＿二-然於塵𡏖之表＿一。楽＿レ誦＿二経
典＿一。頗工＿二文筆＿一。既而薙染。従＿二瑳禅師＿一習禅定＿一。曾未＿二幾何＿一。
【右頁下段】
依＿二忍禅師于蘄州＿一。所詣益奥。又礼＿二寂禅師＿一為＿二依止＿一。毎徜＿二-
徉煙霞山水間＿一。幾不＿レ知＿レ有＿二 人間世＿一也。某年間欲＿レ観＿二-礼西
天＿一。乃与＿二無行禅師＿一結＿レ伴汎＿レ海。到＿二室利仏逝国＿一。其国王敬
重隆厚。師住＿二大覚寺＿一。二閲＿二寒暑＿一。専学＿二毘尼＿一。旁及＿二声論。
対法。倶舎。因明＿一。又在＿二那爛陀寺＿一。熟＿二-覧大乗＿一。去遊＿二王城＿一。
鷲嶺。僊苑。鹿林。祇樹霊区＿一。足跡殆遍。師律＿レ己甚厳。常坐
不臥。少欲知足。無＿レ貪＿二世栄＿一。奉＿レ 上謙＿レ 下。久而弥敬。不＿レ知＿二
其終所＿一矣。
賛曰。如上五師。西邁求法。航＿レ海梯＿レ山。冒＿二風霜於千郡＿一。
挑＿レ包頂＿レ笠。蹈＿二雲水於万山＿一。其志可＿レ謂堅且確。真無＿レ愧＿二
法顕。法勇諸大老＿一矣。嗚呼古之宗師。為＿レ法忘＿レ躯往往類＿レ
此。今乍入＿二緇門＿一。安＿二-坐一室＿一。不＿レ知＿二古人求法之難如＿一レ是。
喩似＿二富家兒不＿一レ諳＿二民間疾苦＿一。悠悠揚揚唐＿二-喪一生＿一。豈不＿二
大可＿一レ歎哉。
唐西大原寺懐素律師伝
律師名懐素。姓范氏。其先南陽人也。父強左武衛長史。母
李氏。夢＿二雲雷震駭＿一而孕。生時有＿二神光満＿レ室之異＿一。占者曰
【左頁上段】
此兒貴極。当＿レ為＿二王者之師伝＿一也。幼齢聡黠。器度寛然。耳
聞口誦。宛若＿二成人＿一。甫＿二 十歳＿一。堅欲＿レ入＿レ道。父母察＿二其志＿一俾＿レ
依＿二 三蔵奘法師＿一。師研＿二-習経論＿一。無＿レ釈＿二寸陰＿一。升壇進具之後。
顓＿二志毘尼＿一。編聚開遮之法無＿レ不＿二洞徹＿一。某年間従＿二澂照大
師＿一増＿二-受具戒＿一。上元丙子三年奉＿レ詔住＿二西大原寺＿一。遠近毳
侶帰＿レ之如＿レ雲。一日師喟然歎曰。古人義章未＿レ能＿レ尽＿レ善。
乃発＿二-起勇心＿一。述＿二 四分律記＿一。弾＿二-糾旧疏＿一。一家別立。謂＿二之
新章＿一。師持律峻厳。言行倶到。日誦＿二金剛経＿一 三十巻。未＿二曽
廃惰＿一。一旦嬰＿二微疾＿一。告＿二門人＿一曰。吾律行多缺。一報将＿レ終。
言訖奄然而化。時空中有＿二 天楽瀏亮＿一。俗齢七十四。僧臘五
十有三。門人葬＿二其全身于某所＿一。是日有＿二鴻鶴＿一繞＿レ塔悲鳴。
至＿レ暮乃散。所度弟子秀章法頂等若干人。師講＿二 四分律＿一
五十余遍。其見＿二于著述＿一者。有＿二 四分律疏十巻。四分僧尼
羯磨文。四分僧尼戒本各二巻。遺教経疏抄五巻。新疏拾
遺抄二十巻。倶舎論疏十五巻＿一。其余書＿レ経画＿レ像不＿レ可＿二勝
数＿一。大暦中相国元公載奏建＿二戒壇於成都宝園寺＿一。以伝＿二新
疏＿一。後元公命＿二如浄公＿一為＿レ師作＿レ伝。韋南康皋作＿二霊壇＿一伝＿二-
【左頁下段】
授毘尼＿一。新疏記有＿二承襲者＿一。刊＿二名于石＿一云。
唐龍興寺恒景律師伝
律師名恒景。姓文氏。当陽人也。貞観二十二年被＿レ勅得
度。三蔵聖教一聞能誦。初就＿二文綱律師＿一隷＿二業毘尼＿一。後入＿二
玉泉＿一。稟＿二止観於章安尊者＿一。常誦＿二法華＿一。蒙＿下普賢示＿レ身証
明。天童奉＿中-持左右＿上。択＿二 地于寺南十里所＿一。別建＿二精藍一区＿一。
名曰＿二龍興＿一。就＿レ此宴坐。演＿二-暢真乗＿一。従＿二其化＿一者如＿二渇之受＿一レ
漿。某年中。従＿二澂照大師＿一増＿二-受具戒＿一。証聖元年奉＿レ勅同＿二実
叉難陀等＿一訳＿二華厳＿一。自＿二則天＿一至＿二 中宗＿一。凡三詔入＿レ宮供養。
為＿二受戒師＿一。景龍三年奏乞＿レ還＿レ山。勅設＿二斎林光宮＿一。帝親賦＿レ
詩餞＿レ之。中書令李嶠等応和。師捧＿レ詩長揖。振＿レ錫而行。天
下咸以為＿レ栄。先天元年九月二十五日示寂。春秋七十又
九。坐若干夏。諸門徒奉＿レ全躯＿一塔＿二于寺之西原＿一。伝法上首
鑑真等若干人。師講＿レ律百遍。所＿レ著有＿二事抄記若干巻＿一。摂
正法論七巻。仏性論。順了義論各二巻＿一。師亦六十家之一
也。
賛曰。景師伝＿二毘尼於南山＿一。稟＿二止観于玉泉＿一。故徳業所＿レ就
現代語訳
【右頁上段】
涅槃とはかなり異なっていた。翻訳を終えると、弟子の運期に経典を奉持して交州まで帰還させた。師は西域を遊歴した。義鳳の初期に表を奉じて経典を進上し京都に入った。これより東夏に流布したという。
唐曇光律師伝
律師の名は曇光。荊州江陵の人である。出家の後京師に赴き、誠律師に投じて弟子となった。戒行は清浄で謹厳、学は内外を兼ね、談論を善くし文采に富んだ。竺乾の仏法を慕い、海を渡って南に遊学した。訶利雞羅国に至った。後にどこで没したかは知られていない。
唐玄逵律師伝
玄逵律師は、潤州江寧の人である。童子の時に俗塵を離れ、慧性は人倫を超えていた。具足戒を受けた後、経律を博く究め、宗要を洞明した。常に禅寂を務めとし、傍ら文章を玩味した。草書隷書に特に精通していた。また杜多の行に篤く、常坐不臥を行い、乞食して自ら資し、精苦して身を律した。始終一節を貫いた。道俗ともに悦慕し見ることを願い、風采を想望した。師は求法に懇切で、身を忘れて道に徇じた。志は聖跡を親しく覩ることを欲し、錫杖を携えて西に向かった。広州に至ったとき、疲労に染まって化去した。
唐智弘律師伝
律師の名は智弘。洛陽の人。王玄策の甥である。年はわずかに弱冠、志は玄微を求めた。ついに少林山に往き、松を食べ薬餌を服し、塵埃の表に洒然としていた。経典を誦することを楽しみ、かなり文筆に工みであった。やがて出家し、瑳禅師に従って禅定を習った。いくらもたたないうちに、
【右頁下段】
蘄州で忍禅師に依り、詣でる所がますます奥深くなった。また寂禅師を礼して依止とした。毎に煙霞山水の間を徜徉し、ほとんど人間世があることを知らないほどであった。ある年間、西天を観礼しようと欲し、無行禅師と伴を結んで海を渡った。室利仏逝国に到着した。その国王は敬重し厚遇した。師は大覚寺に住し、二度寒暑を閲し、専ら毘尼を学び、傍ら声論・対法・倶舎・因明を学んだ。また那爛陀寺にあって、大乗を熟覧した。去って王城・鷲嶺・僊苑・鹿林・祇樹霊区を遊び、足跡はほとんど遍く及んだ。師は自己を律すること甚だ厳格で、常坐不臥、少欲知足、世栄を貪ることなく、上を奉じ下に謙り、久しくしてますます敬された。その終焉の地は知られていない。
賛に曰く。上記の五師の如く、西に向かい法を求め、海を航し山を登り、千郡に風霜を冒し、包を挑い笠を頂き、万山に雲水を蹈んだ。その志は堅確と謂うべく、真に法顕・法勇諸大老に愧じることなし。嗚呼、古の宗師は、法のために身を忘れることがしばしばこの類であった。今わずかに緇門に入り、一室に安坐し、古人の求法の難きことがこの如きを知らない。富家の児が民間の疾苦を諳んぜざるに似て、悠悠揚揚として一生を唐喪する。豈に大いに歎ずべきではないか。
唐西大原寺懐素律師伝
律師の名は懐素。姓は范氏。その先は南陽の人である。父は強で左武衛長史。母は李氏。雲雷震駭を夢見て孕んだ。生まれた時、神光が室に満ちる異相があった。占う者は言った、
【左頁上段】
この児は極めて貴く、当に王者の師伝となるべしと。幼齢にして聡黠、器度寛然。耳に聞き口に誦し、宛然として成人の如くであった。わずか十歳にして、堅く道に入ることを欲した。父母はその志を察し、三蔵奘法師に依らせた。師は経論を研習し、寸陰も釈かなかった。升壇して進具の後、専ら毘尼に志し、開遮の法を編聚して洞徹しないものはなかった。ある年間、澂照大師に従って具戒を増受した。上元丙子三年、詔を奉じて西大原寺に住した。遠近の毳侶が雲の如くこれに帰した。ある日師は喟然として歎いて言った。古人の義章はいまだ善を尽くすことができていない、と。すなわち勇心を発起し、四分律記を述べ、旧疏を弾糾し、一家別立して、これを新章と謂った。師は持律峻厳、言行ともに到り、日に金剛経三十巻を誦し、未だかつて廃惰したことがなかった。一旦微疾に嬰り、門人に告げて言った。吾が律行は多く欠け、一報将に終わらんとす、と。言い訖わって奄然として化した。時に空中に天楽瀏亮があった。俗齢七十四。僧臘五十三。門人はその全身をある所に葬った。この日鴻鶴が塔を繞って悲鳴し、暮に至ってようやく散った。度した弟子は秀章・法頂等若干人。師は四分律を五十余遍講じた。著述に見えるものに、四分律疏十巻、四分僧尼羯磨文、四分僧尼戒本各二巻、遺教経疏抄五巻、新疏拾遺抄二十巻、倶舎論疏十五巻がある。その余の書経・画像は勝げて数えることができない。大暦中、相国元公載は成都宝園寺に戒壇を建立することを奏し、新疏を伝えた。後に元公は如浄公に命じて師のために伝を作らせた。韋南康皋は霊壇伝を作って
【左頁下段】
毘尼を授伝した。新疏記には承襲者があり、名を石に刊したという。
唐龍興寺恒景律師伝
律師の名は恒景。姓は文氏。当陽の人である。貞観二十二年、勅を被って得度した。三蔵聖教を一聞して能く誦した。初め文綱律師に就いて毘尼を隷業し、後に玉泉に入り、章安尊者より止観を稟けた。常に法華を誦し、普賢の示身証明を蒙り、天童が奉持左右した。寺南十里の所に地を択び、別に精藍一区を建て、名を龍興と曰った。これに就いて宴坐し、真乗を演暢した。その化に従う者は渇の漿を受くるが如くであった。ある年中、澂照大師に従って具戒を増受した。証聖元年、勅を奉じて実叉難陀等と同じく華厳を訳した。則天より中宗に至るまで、凡そ三度詔されて宮に入り供養し、受戒師となった。景龍三年、山に還ることを奏乞した。勅して林光宮に斎を設けた。帝親ら詩を賦してこれを餞した。中書令李嶠等が応和した。師は詩を捧げて長揖し、錫を振って行った。天下皆これを栄とした。先天元年九月二十五日示寂。春秋七十九。若干夏を坐した。諸門徒は全躯を奉じて寺の西原に塔した。伝法の上首は鑑真等若干人。師は律を百遍講じた。著すところに事抄記若干巻、摂正法論七巻、仏性論・順了義論各二巻がある。師もまた六十家の一である。
賛に曰く。景師は南山に毘尼を伝え、玉泉に止観を稟けた。故に徳業の就
英語訳
**Right Page Upper Section**
nirvana was quite different from [Mahāyāna teachings]. After completing the translation, he had his disciple Yunqi carry the sutras back to Jiaozhou. The Master traveled through the Western Regions. In the early Yifeng period, he presented a memorial offering sutras and entered the capital. From this time they were disseminated throughout Eastern China.
**Tang Dynasty Master Tanguang Biography**
The Vinaya Master's name was Tanguang. He was from Jiangling in Jingzhou. After leaving home, he went to the capital and took refuge with Vinaya Master Cheng as a disciple. His precept conduct was pure and strict, his learning encompassed both inner and outer [teachings], he was skilled in discussion and rich in literary talent. Admiring the Buddha Dharma of India, he crossed the sea and traveled south. He reached the kingdom of Harijikela. Later it is not known where he died.
**Tang Dynasty Master Xuankui Biography**
Vinaya Master Xuankui was from Jiangning in Runzhou. As a boy he left the dust [of worldly life], his wisdom nature surpassing ordinary people. After receiving full precepts, he extensively studied sutras and vinaya, thoroughly understanding the essential principles. He constantly made meditation and tranquility his practice, and also delighted in literature. He was especially skilled in grass and clerical scripts. He was also devoted to dhūta practices, always sitting and never lying down, begging for his sustenance, disciplining his body through austere practice. He maintained consistency from beginning to end. Both clergy and laity joyfully admired him and wished to see him, longing for his bearing and style. The Master was earnest in seeking the Dharma, forgetting himself in service to the Way. His aspiration was to personally witness the sacred sites, so he took his staff and headed west. When he reached Guangzhou, he fell ill from fatigue and passed away.
**Tang Dynasty Master Zhihong Biography**
The Vinaya Master's name was Zhihong. He was from Luoyang, nephew of Wang Xuance. At barely twenty years of age, his aspiration was to seek the profound and subtle. He went to Mount Shaolin, eating pine [needles] and taking medicinal herbs, dwelling serenely beyond the dust and grime [of the world]. He delighted in reciting sutras and was quite accomplished in writing. Eventually he was ordained and studied meditation under Chan Master Cuo. Not long after,
**Right Page Lower Section**
he relied on Chan Master Ren in Qizhou, and his attainments became increasingly profound. He also paid respects to Chan Master Ji as his spiritual guide. He frequently wandered among misty peaks and mountain waters, almost unaware that a human world existed. In a certain year, wishing to observe and pay respects to the Western Heaven, he partnered with Chan Master Wuxing and crossed the sea. They arrived at the kingdom of Śrīvijaya. That kingdom's ruler treated them with reverent respect and generous hospitality. The Master resided at Dajue Temple. For two years, he exclusively studied vinaya while also learning phonetics, abhidharma, abhidharmakośa, and logic. He also stayed at Nālandā Temple, thoroughly studying Mahāyāna. He then traveled to visit the royal city, Vulture Peak, immortal gardens, Deer Park, and the sacred area of Jetavana. His footsteps reached almost everywhere. The Master was extremely strict in self-discipline, always sitting and never lying down, having few desires and knowing contentment, with no greed for worldly glory. He served superiors and was humble to inferiors; over time he became increasingly respected. His final resting place is unknown.
The eulogy says: Like the above five masters, they headed west seeking the Dharma, crossing seas and climbing mountains, braving wind and frost across a thousand regions, carrying packs and wearing hats, treading through clouds and waters across ten thousand mountains. Their determination can be called firm and resolute, truly without shame before great elders like Faxian and Fayong. Alas! The ancient masters frequently forgot their bodies for the sake of the Dharma, always acting in this manner. Today one barely enters the monastic gate and sits peacefully in one room, not knowing how difficult it was for the ancients to seek the Dharma. This is like rich children not understanding the sufferings of common people, carelessly and frivolously wasting an entire lifetime. Is this not greatly lamentable?
**Tang Dynasty Master Huaisu of West Dayuan Temple Biography**
The Vinaya Master's name was Huaisu. His surname was Fan, his ancestors were from Nanyang. His father Qiang was Left Military Guard Chief Historian. His mother was Lady Li. She dreamed of thundering clouds and lightning while pregnant. At birth there was the strange phenomenon of divine light filling the room. The diviner said
**Left Page Upper Section**
this child would be extremely noble and should become a teacher to rulers. In early childhood he was intelligent and clever, his bearing naturally expansive. What he heard with his ears he recited with his mouth, just like a mature adult. At merely ten years old, he firmly wished to enter the Way. His parents, observing his aspiration, had him rely on Tripiṭaka Master Xuanzang. The Master studied sutras and treatises, not wasting even a moment. After ascending the platform and receiving full precepts, he devoted himself exclusively to vinaya, compiling the dharmas of permission and prohibition with none he did not thoroughly penetrate. In a certain year he followed Great Master Chengzhao to receive additional full precepts. In the third year of Shangyuan (676), following an imperial edict he resided at West Dayuan Temple. Monks from far and near gathered to him like clouds. One day the Master sighed deeply and said: "The doctrinal chapters of the ancients were not yet able to exhaust goodness." He then aroused a courageous mind, composed the *Commentary on the Four-Part Vinaya*, criticized and corrected old commentaries, established a separate school, calling it the "New Chapter." The Master maintained vinaya with stern severity, his words and actions both arriving at their mark. Daily he recited the *Diamond Sutra* thirty times, never once becoming lax. One morning he contracted a minor illness and told his disciples: "My vinaya practice has many deficiencies, one lifetime is about to end." Having finished speaking he peacefully passed away. At that time there was brilliant celestial music in the sky. His worldly age was seventy-four, monastic years fifty-three. His disciples buried his entire body at a certain location. That day wild geese and cranes circled the stupa crying mournfully, not dispersing until evening. The disciples he ordained included Xiuzhang, Fading and several others. The Master lectured on the *Four-Part Vinaya* over fifty times. Among his writings are: *Commentary on the Four-Part Vinaya* in ten volumes, *Karmavācanā Texts for Monks and Nuns of the Four Parts*, *Precept Texts for Monks and Nuns of the Four Parts* each in two volumes, *Commentary and Excerpts on the Bequeathed Teaching Sutra* in five volumes, *Excerpts from New Commentary Supplemental Collection* in twenty volumes, and *Commentary on Abhidharmakośa Treatise* in fifteen volumes. His other sutra copying and image painting cannot be counted. During the Dali era, Minister Yuan Gongzai memorialized to build a precept platform at Baoyuan Temple in Chengdu to transmit the New Commentary. Later Yuan Gong commissioned Master Rujing to compose a biography for the Master. Wei Nankang Gao wrote the *Spiritual Platform Biography* to transmit
**Left Page Lower Section**
the teaching of vinaya. The New Commentary has inheritors, their names engraved on stone.
**Tang Dynasty Master Hengjing of Longxing Temple Biography**
The Vinaya Master's name was Hengjing. His surname was Wen, from Dangyang. In the twenty-second year of Zhenguan he received imperial permission for ordination. He could recite the Tripiṭaka sacred teachings upon hearing them once. Initially he studied vinaya practice under Vinaya Master Wengang, later entered Yuquan [Temple] and received śamatha-vipaśyanā from Venerable Zhangan. He constantly recited the *Lotus Sutra* and received Samantabhadra's bodily manifestation as verification, with celestial children attending and supporting him on left and right. He selected ground ten li south of the temple and separately constructed a monastic complex, naming it "Longxing" (Dragon Rising). Here he practiced sitting meditation and expounded the true vehicle. Those who followed his transformation were like the thirsty receiving sweet liquid. In a certain year he followed Great Master Chengzhao to receive additional full precepts. In the first year of Zhengsheng he followed imperial edict to work with Śikṣānanda and others in translating the *Avataṃsaka*. From [Empress] Zetian through Emperor Zhongzong, he received three imperial summons to enter the palace for offerings and serve as precept master. In the third year of Jinglong he petitioned to return to the mountains. The Emperor ordered a vegetarian feast at Linguang Palace. The Emperor personally composed poetry to see him off. Chancellor Li Qiao and others responded in verse. The Master received the poems with a long bow, shook his staff and departed. All under Heaven considered this an honor. He passed away on the twenty-fifth day of the ninth month of the first year of Xiantian. His lifespan was seventy-nine years. He sat through many summer retreats. All his disciples honored his complete body and built a stupa on the western plain of the temple. His foremost Dharma heirs included Jianzhen and several others. The Master lectured on vinaya one hundred times. His works include *Commentary on the Practice Manual* in several volumes, *Treatise on Collecting Right Dharma* in seven volumes, and *Buddha Nature Treatise* and *Treatise Following Definitive Meaning* each in two volumes. The Master was also one of the sixty schools.
The eulogy says: Master Jing transmitted vinaya at Nanshan and received śamatha-vipaśyanā at Yuquan. Therefore his accomplished virtuous works