一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
光明俊偉若＿レ此。豈無＿レ自而然哉。至＿下於誦＿二法華＿一之時輒普
賢菩薩現＿レ身証明＿上。師之所証固不＿レ可＿二以＿レ凡情測＿一也。噫
可＿レ尚也已。
　　唐曇勝律師伝
荊州有＿二律師＿一。曰＿二曇勝＿一。澂照大師之門人也。得度納戒之
後学＿二毘尼部＿一。深入＿二其微＿一。輩流首伏。声彩悠颺。如＿二曇一律
師＿一。従＿レ師習＿二行事抄＿一。師嘗撰＿二当陽記若干巻＿一解＿二事抄＿一。乃六
十家之一也。
　　唐融済律師伝
律師融済者。不＿レ詳＿二何郷人＿一。澂照大師之門人也。資性秀
英有＿二邁倫之智＿一。円顱受戒之後。研＿二-機鋒於義学＿一。深究＿二毘
尼之奥＿一。徳風浩蕩聳＿二-動四方＿一。受＿二其学＿一者皆一時賢衲。而
嶄然絶出者二人。其一法華玄儼道鳴＿二華国＿一。其一龍興鑑
真化徹＿二日邦＿一。師嘗述＿二記若干巻＿一釈＿二事抄＿一。乃六十家之一
也。
　　唐道深律師伝
泉州律師道深者。不＿レ知＿二其氏族＿一。依＿二澂照大師＿一薫＿二知見之
【右頁下段】
香＿一。隷＿二-習毘尼＿一深得＿二義趣＿一。著＿二事抄記若干巻＿一。為＿レ時所＿レ貴。
師亦六十家之一也。
　　唐崇福律師伝
湖州崇福律師。不＿レ詳＿二其姓字＿一。澂照大師之門人也。為＿レ 人
穎悟。与＿レ群不＿レ同。比＿二削染受具＿一博究＿二宗教＿一。而於＿二事抄＿一用
意尤至。乃作＿二-為西河記若干巻＿一以解＿レ之。師亦六十家之
一也。
　　唐安州十力寺秀律師伝
秀律師者。斉安人也。髫年敏慧。逈有＿二離俗之意＿一。既丁＿二荼
蓼＿一。依＿二蜀郡興律師＿一得度。諷＿二-誦経典＿一如＿レ温＿二旧業＿一。遂進＿一。具
戒＿一。親炙四載。通＿二-達毘尼＿一。既而入＿二長安＿一。礼＿二澂照大師＿一為＿二
依止＿一。反覆参叩不＿レ離＿二函丈＿一。十六年如＿二 一日＿一。渉＿二-獵諸部＿一。
陶＿二-練数家＿一。而以＿二首疏＿一為＿二宗本＿一。又到＿二黄州＿一往＿二安陸＿一。宏啓＿二
講筵＿一訓＿二-迪緇徒＿一。於＿レ是美誉流＿二於四方＿一。諸王牧守罔＿レ不＿二
傾＿レ誠帰向＿一。竟示＿二滅于十力之丈室＿一。春秋七十余。門人貞
固等若干人。
賛曰。秀律師随＿二-侍澂照大師＿一 一十六年。朝鍛夕錬遂得＿二
【左頁上段】
其法＿一。以成＿二大器＿一。真足＿レ為＿二後進程式＿一。今始下＿二壇場＿一。孤孑
独居自謂＿二高致＿一者。聞＿二師之風＿一得＿レ不＿レ媿＿レ心乎哉。
　　唐名恪律師伝
淄州律師。諱名恪。精執＿二律範＿一。学解超抜。侍＿二澂照大師＿一。親
聴＿二事抄＿一。究＿二其奥義＿一。後遊＿二崇聖文綱律師之門＿一。与＿二崇業公＿一
斉＿レ名云。
　　唐崇聖寺霊㟧律師伝
律師名霊㟧。未＿レ詳＿二氏族郷里＿一。得度受具之後。遍尋＿二知識＿一。
勤＿二乎切問＿一。乾封年中。依＿二澂照大師於西明＿一。智解日増。兼
遊＿二文綱。大慈二師之門＿一。嗣後懼＿レ失＿二大師之意＿一。随＿レ講収＿二-
采所聞＿一。著＿二記一編＿一。以解＿二刪補抄＿一。又撰＿二軽重訣＿一。並行＿二于
時＿一。莫＿レ知＿二厥終＿一。師亦六十家之一也。
　　唐智海律師伝
湖州律師。名智海。未＿レ詳＿二姓氏＿一。断髪染衣之後。依＿二澂照
大師輪下＿一。学＿二-通毘尼之旨＿一。作＿二事抄記若干巻＿一。発＿二-明所得＿一。
師亦六十家之一也。
　　唐法琳律師伝
【左頁下段】
湖州有＿二律師＿一。名法琳。履業清正。智解縦横。親＿二-付澂照大
師＿一。習＿二毘尼部＿一。於＿二行事抄＿一研究尤深。因為＿二之記若干巻＿一。
師亦六十家之一也。
　　唐蘇州開元寺道恒律師伝
律師名道恒。得＿二法于周律＿一。師実澂照大師之嫡孫也。性
聡慧通＿二-練律部＿一。出＿二-世蘇之開元＿一。挙＿二揚宗乗＿一。声振＿二朝野＿一。於＿レ
是四方学徒翕然来帰。時省躬聞＿二師徳風＿一。径人＿二輪下＿一。師
資契会。師恒嘆曰。甚矣吾得＿レ躬也。門人日益親。竟以＿二某
年中＿一謝＿レ世。所＿レ出弟子孔多。志鴻。常進。乾素。曇慶。曇清。
清徹。智璀等也。師嘗作＿二事抄記若干巻＿一。乃六十家之一也。
賛曰。㟧海琳三公皆以＿二学業＿一克挙＿二家声＿一。恒公有＿二過人之
美＿一。為＿二南山之的孫＿一。倦倦以＿二斯道＿一淑＿二学子＿一。古曰。将門出＿レ
将。斯言得矣。
　　唐貞固律師伝
律師名貞固。鄭之栄川人也。俗縁孟氏。自＿レ幼仁慈。志在＿二
塵表＿一。年甫十四。以＿レ 丁＿二荼蓼＿一。悟＿二世相無常不＿一レ可＿二長保＿一。慨
然有＿二求道之志＿一。乃往＿二氾水等慈寺＿一。礼＿二遠法師＿一為＿二弟子＿一。

現代語訳

【右頁上段】
光明俊偉がこのようであったのは、自然でないわけがあろうか。法華を誦する時に常に普賢菩薩が現身して証明したに至っては、師の証得したところは固より凡情をもって測ることができないのである。ああ、尊いことである。

　　唐曇勝律師伝
荊州に律師があり、曇勝という。澂照大師の門人である。得度納戒の後、毘尼部を学び、その微妙なところに深く入った。同輩は皆服し、声名は遠くまで響いた。如曇一律師の如く、師に従って行事抄を習った。師はかつて当陽記若干巻を撰して事抄を解釈した。六十家の一である。

　　唐融済律師伝
律師融済は、どこの郷の人か詳らかでない。澂照大師の門人である。資性秀英で人倫に勝る智慧があった。円頂受戒の後、義学に機鋒を研き、毘尼の奥を深く究めた。徳風浩蕩として四方を聳動させた。その学を受けた者は皆一時の賢僧であった。そして卓然として絶出した者が二人いる。その一は法華の玄儼で道名は華国に鳴り、その一は龍興の鑑真で化導は日本に徹した。師はかつて記若干巻を述べて事抄を釈した。六十家の一である。

　　唐道深律師伝
泉州の律師道深は、その氏族を知らない。澂照大師に依って知見の

【右頁下段】
香を薫じ、毘尼を隷習して深くその義趣を得た。事抄記若干巻を著し、時代に貴ばれた。師もまた六十家の一である。

　　唐崇福律師伝
湖州の崇福律師は、その姓字を詳らかにしない。澂照大師の門人である。人となりは穎悟で、群と同じでない。削染受具の後、宗教を博究し、事抄に用意することは特に至った。そこで西河記若干巻を作ってこれを解した。師もまた六十家の一である。

　　唐安州十力寺秀律師伝
秀律師は、斉安の人である。幼年にして敏慧、遥かに離俗の意があった。すでに茶蓼（父母の死）に遭い、蜀郡の興律師に依って得度した。経典を諷誦することは旧業を温めるが如くであった。ついに具戒に進んだ。親炙すること四年、毘尼に通達した。やがて長安に入り、澂照大師を礼して依止とした。反覆参叩して函丈を離れず、十六年間一日の如くであった。諸部を渉猟し、数家を陶練して、首疏を宗本とした。また黄州に到り安陸に往き、講筵を宏啓して緇徒を訓迪した。ここにおいて美誉は四方に流れた。諸王牧守で誠を傾けて帰向しない者はなかった。ついに十力の丈室において示滅した。春秋七十余。門人は貞固等若干人。

賛に曰く。秀律師は澂照大師に随侍すること十六年。朝に鍛え夕に錬って遂に

【左頁上段】
その法を得て大器を成した。真に後進の程式となるに足る。今始めて壇場を下り、孤孑独居して自ら高致と謂う者は、師の風を聞いて心に媿じないことがあろうか。

　　唐名恪律師伝
淄州の律師。諱は名恪。精しく律範を執り、学解は超抜していた。澂照大師に侍し、親しく事抄を聴き、その奥義を究めた。後に崇聖の文綱律師の門に遊び、崇業公と名を斉しくしたという。

　　唐崇聖寺霊㟧律師伝
律師の名は霊㟧。氏族郷里を詳らかにしない。得度受具の後、遍く知識を尋ね、切問に勤めた。乾封年中、西明において澂照大師に依り、智解日に増した。兼ねて文綱・大慈二師の門に遊んだ。嗣後、大師の意を失うことを懼れ、講に随って聞く所を収采し、記一編を著して刪補抄を解した。また軽重訣を撰し、並びに時に行われた。その終わりを知らない。師もまた六十家の一である。

　　唐智海律師伝
湖州の律師。名は智海。姓氏を詳らかにしない。断髪染衣の後、澂照大師の輪下に依り、毘尼の旨を学通した。事抄記若干巻を作り、得る所を発明した。師もまた六十家の一である。

　　唐法琳律師伝

【左頁下段】
湖州に律師があり、名は法琳。履業清正、智解縦横であった。親しく澂照大師に付き、毘尼部を習った。行事抄において研究することは特に深く、因ってこれのために記若干巻を作った。師もまた六十家の一である。

　　唐蘇州開元寺道恒律師伝
律師の名は道恒。周律に法を得た。師は実に澂照大師の嫡孫である。性は聡慧で律部に通練していた。蘇州の開元寺に出世し、宗乗を挙揚した。声は朝野に振るった。ここにおいて四方の学徒が翕然として来帰した。時に省躬が師の徳風を聞き、径ちに輪下に入った。師資の契会があった。師は常に嘆じて曰く。甚だしいかな、吾が躬を得たことよ、と。門人日に益々親しんだ。ついにある年中において世を謝した。出した弟子は孔多・志鴻・常進・乾素・曇慶・曇清・清徹・智璀等である。師はかつて事抄記若干巻を作った。六十家の一である。

賛に曰く。㟧・海・琳の三公は皆学業をもって能く家声を挙げた。恒公は過人の美があり、南山の嫡孫となり、倦倦として斯道をもって学子を淑した。古に曰く、将門は将を出すと。この言は得ている。

　　唐貞固律師伝
律師の名は貞固。鄭の栄川の人である。俗縁は孟氏。幼より仁慈で、志は塵表にあった。年わずか十四で、茶蓼（父母の死）に遭い、世相無常で長く保つべからざることを悟った。慨然として求道の志があり、そこで氾水の等慈寺に往き、遠法師を礼して弟子となった。

英語訳

**Right Page Upper Section**
His brilliance and excellence being such, how could it be anything but natural? When he recited the Lotus Sutra, Bodhisattva Samantabhadra would always manifest and bear witness - what the Master had realized certainly could not be measured by ordinary sentiment. Ah, how venerable indeed!

**Tang Dynasty Master Tansheng Biography**
In Jingzhou there was a Vinaya Master called Tansheng. He was a disciple of Great Master Chengzhao. After ordination and receiving precepts, he studied the Vinaya section and deeply entered its subtleties. His peers all submitted to him, and his reputation resounded far and wide. Like Vinaya Master Rutan, he followed the Master in studying the *Practice Manual*. The Master once composed the *Dangyang Commentary* in several volumes explaining the *Practice Manual*. He was one of the sixty schools.

**Tang Dynasty Master Rongji Biography**
Vinaya Master Rongji's native place is not known in detail. He was a disciple of Great Master Chengzhao. His natural disposition was outstanding and brilliant, possessing wisdom surpassing ordinary people. After receiving the round tonsure and precepts, he sharpened his keen insight in doctrinal studies and deeply investigated the profundities of Vinaya. His virtuous influence was vast and stirred the four directions. Those who received his teachings were all worthy monks of the time. Two emerged as particularly outstanding: one was Xuanyan of Fahua whose reputation resounded throughout China, the other was Jianzhen of Longxing whose transformative influence reached Japan. The Master once composed a commentary in several volumes explaining the *Practice Manual*. He was one of the sixty schools.

**Tang Dynasty Master Daoshen Biography**
Vinaya Master Daoshen of Quanzhou - his clan lineage is unknown. Relying on Great Master Chengzhao, he was perfumed by the fragrance of

**Right Page Lower Section**
knowledge and views. He practiced Vinaya and deeply grasped its principles and meaning. He wrote *Commentary on the Practice Manual* in several volumes, which was valued by his contemporaries. The Master was also one of the sixty schools.

**Tang Dynasty Master Chongfu Biography**
Master Chongfu of Huzhou - his surname and given name are not known in detail. He was a disciple of Great Master Chengzhao. As a person he was intelligent and perceptive, different from the masses. After taking tonsure, dyeing robes, and receiving full precepts, he extensively studied sectarian teachings, with particular dedication to the *Practice Manual*. He composed the *Xihe Commentary* in several volumes to explain it. The Master was also one of the sixty schools.

**Tang Dynasty Master Xiu of Ten Powers Temple in Anzhou Biography**
Master Xiu was from Qi'an. From childhood he was intelligent and wise, distinctly having the intention to leave worldly life. Having already encountered bitter sorrow (the death of parents), he relied on Master Xing of Shu commandery for ordination. His chanting and recitation of sutras was like reviewing familiar lessons. He then advanced to receive full precepts. After four years of close instruction, he mastered Vinaya. Eventually he entered Chang'an and paid respects to Great Master Chengzhao as his spiritual guide. He repeatedly questioned and consulted without leaving the Master's vicinity, continuing for sixteen years as if one day. He studied various schools extensively and refined several traditions, taking the primary commentary as his fundamental text. He also went to Huangzhou and traveled to Anlu, broadly establishing lecture halls and instructing monks. Thus his excellent reputation spread to the four directions. All princes and governors without exception devoted themselves wholeheartedly to following him. He finally demonstrated extinction in the abbot's quarters of Ten Powers [Temple]. His lifespan was over seventy years. His disciples included Zhenggu and several others.

The eulogy says: Master Xiu attended Great Master Chengzhao for sixteen years. Through morning tempering and evening refinement he finally obtained

**Left Page Upper Section**
his dharma and became a great vessel. He truly sufficed to serve as a model for later students. Those today who barely descend from the ordination platform and dwell alone in isolation, considering themselves lofty - upon hearing of the Master's example, could they not feel shame in their hearts?

**Tang Dynasty Master Mingke Biography**
The Vinaya Master of Zizhou. His taboo name was Mingke. He precisely maintained the vinaya standards, his learning and understanding were outstanding. He attended Great Master Chengzhao, personally listened to the *Practice Manual*, and investigated its profound meanings. Later he visited the school of Venerable Wengang of Chongsheng [Temple], sharing equal reputation with Master Chongye.

**Tang Dynasty Master Lingao of Chongsheng Temple Biography**
The Vinaya Master's name was Lingao. His clan lineage and native place are not detailed. After ordination and receiving full precepts, he everywhere sought out learned teachers and diligently engaged in earnest questioning. During the Qianfeng era he relied on Great Master Chengzhao at Ximing [Temple], his wisdom and understanding increasing daily. He also visited the schools of Masters Wengang and Daci. Afterward, fearing he might lose the Great Master's meaning, he followed the lectures collecting what he heard and wrote a commentary to explain the *Deletion and Supplement Manual*. He also composed *Decisions on Light and Heavy [Matters]*, both circulated at the time. His end is not known. The Master was also one of the sixty schools.

**Tang Dynasty Master Zhihai Biography**
The Vinaya Master of Huzhou. His name was Zhihai. His surname is not detailed. After cutting hair and dyeing robes, he relied on Great Master Chengzhao's instruction and mastered the principles of Vinaya. He composed *Commentary on the Practice Manual* in several volumes, elucidating his attainments. The Master was also one of the sixty schools.

**Tang Dynasty Master Falin Biography**

**Left Page Lower Section**
In Huzhou there was a Vinaya Master named Falin. His practice and conduct were pure and upright, his wisdom and understanding comprehensive. He personally received transmission from Great Master Chengzhao and studied the Vinaya section. His research into the *Practice Manual* was particularly deep, and consequently he composed a commentary in several volumes for it. The Master was also one of the sixty schools.

**Tang Dynasty Master Daoheng of Kaiyuan Temple in Suzhou Biography**
The Vinaya Master's name was Daoheng. He received the dharma from Master Zhou. The Master was truly the direct successor of Great Master Chengzhao. His nature was intelligent and wise, thoroughly versed in the Vinaya section. He established himself at Kaiyuan [Temple] in Suzhou and propagated the essential teaching. His reputation shook court and countryside. Thus students from the four directions gathered like flocking birds. At that time Shenggong heard of the Master's virtuous influence and immediately entered his instruction. There was a meeting of minds between master and disciple. The Master constantly sighed saying: "How extremely fortunate I am to have obtained Gong!" His disciples became increasingly devoted day by day. He finally departed the world in a certain year. The disciples he produced were numerous: Kongduo, Zhihong, Changjin, Gansu, Tanqing, Tanqing, Qingche, Zhicui and others. The Master once composed *Commentary on the Practice Manual* in several volumes. He was one of the sixty schools.

The eulogy says: The three masters Ao, Hai, and Lin all used their scholarship to successfully raise their family reputations. Master Heng had exceptional virtues, becoming the direct successor of Nanshan, tirelessly using this Way to nurture students. The ancients said: "Military families produce generals." These words hit the mark.

**Tang Dynasty Master Zhenggu Biography**
The Vinaya Master's name was Zhenggu. He was from Yingchuan in Zheng, with the secular surname Meng. From childhood he was benevolent and compassionate, his aspirations directed beyond the dusty world. At barely fourteen years old, having encountered bitter sorrow (parental death), he awakened to the impermanence of worldly phenomena and that they cannot be permanently preserved. Moved to have the aspiration for seeking the Way, he went to Dengci Temple at Fanshui and paid respects to Dharma Master Yuan as his disciple.