一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
其性聡慧。読＿レ経能暁＿二大義＿一。執侍数歳。遠遷化。振＿レ錫遊
方。抵＿二相州＿一経＿二東魏＿一。入＿二安州＿一至＿二荊州＿一。遍参＿二大猷等諸
尊宿＿一。博聞＿二経論＿一。尤究＿二唯識之旨＿一。継謁＿二善導和尚於襄
州＿一。受＿二弥陀勝行＿一。刻＿二志西方＿一。昼夜弗＿レ替。曽未＿二幾何＿一。至＿二峴
山恢覚寺＿一見＿二澂公＿一。澂深究＿二律典＿一。蓋住世之四依也。師従
受＿二具足戒＿一而習＿二其学＿一。僅一載而梗概殆尽。既而辞＿レ澂参＿二
秀律＿一師于安州＿一。秀一見許＿二入室＿一。親炙＿二-左右＿一者三寒暑。造
詣益深。秀老会中師為＿二絶出者＿一也。俄帰＿二襄州＿一。再依＿二善導
和尚＿一。垂拱中願＿下越＿二滄溟＿一求＿中西域聖法＿上。於＿レ是届＿二番禺広
府＿一。為＿二学徒＿一請。敷＿二-演毘尼＿一。由＿レ是名声顕著。四方信服。義
浄法師嘉＿二師求法之志＿一。待＿レ之特厚。遂以＿二永昌元年＿一結＿レ伴
至＿二仏逝国＿一。師後不＿レ詳＿レ所＿レ終。門人懐業等若干人。師平
居精進練行。持＿二-誦法華。維摩＿一不＿レ輟。義浄載＿二師於求法
高僧伝＿一。為＿二之讃＿一。以称＿二其徳＿一云。
　　唐嵩山鎮国寺定賓律師伝
律師名定賓。法嗣＿二崇福満意律師＿一。天資穎悟。強識越＿レ 人。
鏟髪進具之後。従＿二-事律学＿一。競＿レ陰精勤。智解渙発談鋒無＿レ
【右頁下段】
敵。懐素律師嘗破＿二法砺十六大義＿一。師復作＿二破迷執記＿一。
扶＿二砺大義＿一。終年卒地並無＿レ所＿レ考。嘗本朝永叡。普照二公
従＿レ師受具。師所＿レ著有＿二 四分戒本疏二巻。飾宗記二十巻＿一。
並行＿二於世＿一。
　　唐志明律師伝
志明律師者。未＿レ詳＿二其姓氏＿一。亦不＿レ知＿二其住止＿一。出＿二周律師
之門＿一。挺然奇表。慧悟絶＿レ倫。著＿二今古記十巻＿一。以解＿二事抄＿一。
所＿レ貴＿二于時＿一。師亦六十家之一也。
　　唐会稽龍興寺道岸律師伝
律師名道岸。出＿二穎川大族唐氏＿一。文綱律師之高弟也。少
而奇概。有＿二老成之風＿一。留＿二意墳典＿一。慧解不＿レ倫。猶恐＿二見聞
未＿一レ博。遂翺＿二-翔江淮洙泗之間＿一。討＿二-論百家＿一。研＿二-究三教＿一。忽
慨然歎曰。学＿レ古入＿レ官紆＿レ金拾＿レ紫儒教也。餐＿レ松餌＿レ柏駕＿レ
鶴乗＿レ龍道教也。倶是世間法而不＿レ出＿二輪廻之中＿一。安若＿下 三
乗妙旨。六度宏功。鍿＿二-銖世間＿一。掌＿中-握沙界＿上哉。棄去円頂
進具。堅修＿二律儀＿一。深入＿二禅慧＿一。一夜夢迦葉来為＿二導師＿一。及＿レ
覚閲＿二真経＿一宛契＿二冥牒＿一。由＿レ是声名頓高。遠近欽＿レ風。某年
【左頁上段】
間開＿二法会稽龍興＿一。諸方龍象騰踏而赴者唯恐後焉。師
登＿二無畏座＿一挙＿二-揚木叉律＿一。辞河下傾。弁海横注。一時聴者
倶得＿二其驩心＿一焉。景龍己酉。孝和皇帝詔＿レ師至＿二大内＿一。師力
辞。使者再四往返乃始応之。与＿二大徳数人＿一同居＿二内殿＿一。帝
至。諸師皆避＿レ席。師独神気恬然長揖而已。帝高＿二其量＿一。屈
為＿二菩薩戒師。賜以＿二衣盋＿一。又図＿二形于林光宮＿一。賜＿二御製讃＿一
曰。戒珠皎潔。慧流清浄。身局＿二 五編＿一。心融＿二 八定＿一。学綜＿二真
典＿一。観通＿二実性＿一。維＿二-持法務＿一。綱＿二-統僧政＿一。律蔵冀兮伝＿レ芳。象
教因乎光盛。其寵栄之加。当時無＿二与同者＿一。自＿レ時厥後。屢
遷＿二白馬。中興。荘厳。薦福。岡極諸刹＿一。皆承＿二勅命＿一。深契＿二
物心＿一。既而至＿二光州＿一。闢＿レ 地建＿二鉅刹＿一。緇素靡然向＿レ化。以＿下江
表学徒多執＿二 十誦＿一罔＿上レ知＿二 四分＿一。師乃請＿二帝墨勅＿一大唱＿二南山
之宗＿一。此宗盛＿二于江淮間＿一実師之力也。開元丁巳八月十
日現＿二微疾於龍興寺＿一。右脇而化。挙＿二州之人＿一如＿レ喪＿二考妣＿一。
門人奉＿二遺躯＿一結竁于某処＿一瘞焉。黒白送者至＿二万人之多＿一。
春秋六十有四。夏若干。其伝法上首。則法華玄儼。龍興
慧武。某刹義海。大禹懐則。大善道超。某刹道融。斎明思
【左頁下段】
一。雲明慧周。洪邑懐瑩。香厳懐彦。平原道綱。大雲子
瑀。興国慧簒。皆法門之鵷鸞也。師容止端厳。襟懐豁達。
至＿三于誘＿二-掖緇素＿一。色温如＿二春陽＿一。不＿レ択＿二賢愚＿一。一＿二-目貴賎＿一云。
礼部侍郎姚奕述＿レ碑旌＿レ徳焉。
賛曰。大雄之道。惟帝王長興＿レ之。宗師能伝＿レ之。岸師際＿二-
遇孝和帝重＿レ道之衷＿一。躬被＿二光寵＿一。嶷然独任＿二斯道之重＿一。特
奉＿二繭書＿一使＿三南山之宗充＿二-溢江淮間＿一。豈＿レ非＿三内外護相資而
成＿二其美＿一邪。
　　唐智蟾律師伝
智蟾律師者。不＿レ知＿二何許人＿一也。受＿二法干周律師＿一。円頂納具
之後研＿二-習律部＿一。遮性双単止持作犯之義莫＿レ不＿二洞達＿一。著＿二
円成記十巻＿一。科＿二-釈事抄＿一。師亦六十家之一也。
　　唐西明寺崇業律師伝
律師名崇業。未＿レ詳＿二其姓氏＿一。澂照大師之法孫也。受戒之
後。同＿二弋陽道岸＿一学＿二毘尼於文綱律師輪下＿一。朝叩夕咨。淬
砺罔＿レ怠。黉肄之間。同学咸推＿二-尊之＿一。与＿二名恪公＿一斉＿レ名。而
挺抜剛毅過＿レ之。美声洋洋達＿二於禁闥＿一。睿宗皇帝下＿レ勅請＿二

現代語訳

【右頁上段】
その性質は聡慧であった。経を読んで能く大義を暁った。執侍すること数歳、遠が遷化した。錫杖を振って遊方し、相州に抵り東魏を経て、安州に入り荊州に至った。遍く大猷等の諸尊宿を参じた。博く経論を聞き、特に唯識の旨を究めた。継いで襄州において善導和尚を謁し、弥陀の勝行を受けた。志を西方に刻み、昼夜替わることがなかった。未だ幾何もなく、峴山の恢覚寺に至って澂公に見えた。澂は深く律典を究め、蓋し住世の四依である。師は従って具足戒を受けてその学を習った。僅か一載で梗概殆ど尽きた。やがて澂に辞して安州において秀律師を参じた。秀は一見して入室を許した。左右に親炙すること三寒暑。造詣益々深くなった。秀老の会中において師は絶出する者であった。俄かに襄州に帰り、再び善導和尚に依った。垂拱中に滄溟を越えて西域の聖法を求めんと願った。ここにおいて番禺広府に届いた。学徒のために請われ、毘尼を敷演した。これによって名声顕著となり、四方信服した。義浄法師は師の求法の志を嘉し、これを待つこと特に厚かった。遂に永昌元年をもって伴を結び仏逝国に至った。師の後は終わる所を詳らかにしない。門人は懐業等若干人。師は平居精進練行し、法華・維摩を持誦して輟めなかった。義浄は師を求法高僧伝に載せ、これのために讃を為し、もってその徳を称したという。

　　唐嵩山鎮国寺定賓律師伝
律師の名は定賓。崇福満意律師の法嗣である。天資穎悟、強識人に越えていた。鏟髪進具の後、律学に従事し、陰を競って精勤した。智解渙発し談鋒敵なし。

【右頁下段】
懐素律師がかつて法砺の十六大義を破った。師は復た破迷執記を作り、砺の大義を扶けた。終年卒地並びに考える所なし。かつて本朝の永叡・普照二公が師に従って受具した。師の著す所に四分戒本疏二巻・飾宗記二十巻があり、並びに世に行われている。

　　唐志明律師伝
志明律師は、その姓氏を詳らかにしない。またその住止も知らない。周律師の門を出た。挺然として奇表、慧悟倫を絶していた。今古記十巻を著して事抄を解した。時に貴ばれた。師もまた六十家の一である。

　　唐会稽龍興寺道岸律師伝
律師の名は道岸。穎川の大族唐氏を出た。文綱律師の高弟である。少にして奇概あり、老成の風があった。墳典に留意し、慧解倫でない。なお見聞の未だ博からざることを恐れ、遂に江淮洙泗の間を翺翔し、百家を討論し、三教を研究した。忽ち慨然として歎じて曰く。古を学んで官に入り金を紆え紫を拾うは儒教なり。松を餐し柏を餌とし鶴を駕し龍に乗るは道教なり。倶にこれ世間法にして輪廻の中を出でず。安んぞ三乗の妙旨・六度の宏功・世間を鍿銖し沙界を掌握するに若かんや、と。棄去して円頂進具し、堅く律儀を修し、深く禅慧に入った。一夜夢に迦葉が来たって導師と為った。覚めるに及んで真経を閲するに宛も冥牒に契った。これによって声名頓に高く、遠近風を欽った。某年

【左頁上段】
間に会稽龍興において法を開いた。諸方の龍象が騰踏して赴く者は後れることを恐れるのみであった。師は無畏座に登り木叉律を挙揚した。辞は河の下傾の如く、弁は海の横注の如し。一時の聴者は倶にその驩心を得た。景龍己酉、孝和皇帝は師を詔して大内に至らしめた。師は力めて辞したが、使者再四往返してようやく始めてこれに応じた。大徳数人と同じく内殿に居した。帝至るに、諸師は皆席を避けたが、師は独り神気恬然として長揖するのみであった。帝はその量を高しとした。屈して菩薩戒師と為し、衣盋を賜った。また林光宮において形を図し、御製の讃を賜って曰く。戒珠皎潔、慧流清浄。身は五編に局し、心は八定に融ず。学は真典に綜し、観は実性に通ず。法務を維持し、僧政を綱統す。律蔵冀くは芳を伝え、象教因って光盛せん、と。その寵栄の加わること、当時同じき者なし。この時より厥の後、屢々白馬・中興・荘厳・薦福・岡極の諸刹に遷った。皆勅命を承け、深く物心に契った。やがて光州に至り、地を闢いて鉅刹を建てた。緇素靡然として化に向かった。江表の学徒多く十誦を執して四分を知らざるを以て、師は乃ち帝の墨勅を請うて大いに南山の宗を唱えた。この宗の江淮間に盛んなること実に師の力なり。開元丁巳八月十日、龍興寺において微疾を現し、右脇にして化した。挙州の人は考妣を喪うが如し。門人は遺躯を奉じて某処に結竁して瘞した。黒白の送者万人の多きに至った。春秋六十有四。夏若干。その伝法の上首は、則ち法華の玄儼・龍興の慧武・某刹の義海・大禹の懐則・大善の道超・某刹の道融・斎明の思

【左頁下段】
一・雲明の慧周・洪邑の懐瑩・香厳の懐彦・平原の道綱・大雲の子瑀・興国の慧簒。皆法門の鵷鸞である。師は容止端厳、襟懐豁達。緇素を誘掖するに至っては、色は春陽の如く温かで、賢愚を択ばず、貴賎を一目したという。礼部侍郎姚奕が碑を述べて徳を旌した。

賛に曰く。大雄の道は、惟だ帝王がこれを長興し、宗師が能くこれを伝える。岸師は孝和帝の道を重んずる衷に際遇し、躬ら光寵を被り、嶷然として独り斯道の重きを任じた。特に繭書を奉じて南山の宗をして江淮間に充溢せしめた。豈に内外護の相資して其の美を成すに非ざらんや。

　　唐智蟾律師伝
智蟾律師は、何許の人か知らない。周律師に法を受けた。円頂納具の後、律部を研習した。遮性双単止持作犯の義、洞達せざるはなし。円成記十巻を著して事抄を科釈した。師もまた六十家の一である。

　　唐西明寺崇業律師伝
律師の名は崇業。その姓氏を詳らかにしない。澂照大師の法孫である。受戒の後、弋陽の道岸と同じく文綱律師の輪下において毘尼を学んだ。朝に叩き夕に咨い、淬砺怠らず。黉肄の間、同学咸これを推尊した。名恪公と名を斉しくし、而も挺抜剛毅これに過ぎた。美声洋洋として禁闥に達した。睿宗皇帝は勅を下して請い

英語訳

**Right Page Upper Section**
His nature was intelligent and wise. When reading sutras he could comprehend their great meanings. After attending [Master Yuan] for several years, Yuan passed away. Shaking his staff he traveled about, reaching Xiangzhou, passing through Eastern Wei, entering Anzhou and arriving at Jingzhou. He extensively visited various venerable masters such as Dayou. He extensively studied sutras and treatises, particularly investigating the principles of Yogācāra. He subsequently visited Master Shandao at Xiangzhou and received the excellent practices of Amitabha. He carved his aspiration toward the Western [Pure Land], continuing day and night without cease. Not long after, he arrived at Huijue Temple on Mount Xian and met Master Cheng. Cheng deeply studied the vinaya canon and was truly one of the Four Reliances dwelling in the world. The Master received full ordination from him and studied his teachings. In barely one year he had mastered nearly all the essentials. Eventually he took leave of Cheng and visited Master Xiu at Anzhou. Xiu immediately permitted him to enter the inner circle upon first meeting. He received close instruction for three winters and summers, his attainments becoming ever deeper. Among Master Xiu's assembly, he was an outstanding figure. Soon he returned to Xiangzhou and again relied on Master Shandao. During the Chuigong era he wished to cross the vast ocean and seek the sacred dharma of the Western Regions. Thus he arrived at Panyu in Guangzhou. At the request of students, he expounded Vinaya. Through this his reputation became prominent and the four directions had faith in him. Dharma Master Yijing praised the Master's aspiration to seek the dharma and treated him with special kindness. Finally in the first year of Yongchang they formed a group and went to the kingdom of Srivijaya. The Master's eventual end is not known in detail. His disciples included Huaiye and several others. The Master in daily life practiced diligently, continuously reciting the Lotus Sutra and Vimalakīrti without cease. Yijing included the Master in his *Biography of Eminent Monks Who Sought the Dharma* and composed eulogies to praise his virtue.

**Tang Dynasty Master Dingbin of Zhenguo Temple on Mount Song Biography**
The Vinaya Master's name was Dingbin. He was a dharma successor of Master Chongfu Manyi. His natural endowment was outstanding and intelligent, his strong memory surpassed others. After shaving his head and receiving full ordination, he devoted himself to vinaya studies, competing in diligent practice through day and night. His wisdom and understanding burst forth brilliantly, his eloquence was without rival.

**Right Page Lower Section**
Master Huaisu once refuted Dharma Master Fali's Sixteen Great Principles. The Master in turn composed *Record of Refuting Deluded Attachments* to support Fali's great principles. His final years and death are not recorded. Once our country's Eiei and Fushō received full ordination from the Master. The Master's writings include *Commentary on the Four-Part Vinaya in Two Volumes* and *Record of Adorning the School in Twenty Volumes*, both circulated in the world.

**Tang Dynasty Master Zhiming Biography**
Master Zhiming - his surname is not known in detail, nor is his residence known. He emerged from Master Zhou's school. He had a remarkably outstanding appearance, his wisdom and awakening were beyond compare. He wrote *Record of Past and Present in Ten Volumes* to explain the *Practice Manual*. It was valued at the time. The Master was also one of the sixty schools.

**Tang Dynasty Master Dao'an of Longxing Temple in Kuaiji Biography**
The Vinaya Master's name was Dao'an. He came from the great Tang clan of Yingchuan. He was an outstanding disciple of Master Wengang. In youth he had extraordinary spirit and the demeanor of mature wisdom. He devoted attention to classical texts, his wisdom and understanding were incomparable. Still fearing his learning and experience were not yet broad, he soared through the regions between the Yangzi-Huai rivers and Zhu-Si rivers, debating with hundreds of schools and investigating the three teachings. Suddenly he sighed with deep feeling: "Learning from antiquity to enter government service, wearing gold and purple insignia - this is Confucian teaching. Eating pine needles and cypress seeds, riding cranes and mounting dragons - this is Daoist teaching. Both are worldly dharmas that do not transcend the cycle of saṃsāra. How could they compare to the subtle principles of the Three Vehicles, the vast merit of the Six Perfections, weighing the world as a tiny particle and grasping sand realms in one's palm?" He abandoned [worldly life], received round tonsure and full ordination, firmly cultivated vinaya conduct, and deeply entered dhyāna and wisdom. One night he dreamed that Kāśyapa came to serve as his guide. Upon awakening he read the true sutras and they perfectly matched the mysterious records. Through this his reputation suddenly rose high, and near and far respected his example. In a certain year

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he opened [dharma teaching] at Longxing in Kuaiji. Dragons and elephants from all directions rushed to attend, fearing only to be late. The Master ascended the fearless seat and proclaimed the prātimokṣa vinaya. His words flowed down like a river, his eloquence poured forth like the sea. All listeners at that time gained joy in their hearts. In the jiyou year of Jinglong era, Emperor Xiaohe summoned the Master to the imperial palace. The Master firmly declined, but after messengers went back and forth repeatedly, he finally agreed. He dwelt in the inner palace together with several great virtuous masters. When the Emperor arrived, all the other masters avoided their seats, but the Master alone remained serene in spirit and merely performed a long bow. The Emperor esteemed his bearing and honored him as a bodhisattva precept master, bestowing robes and bowls upon him. He also had his portrait painted in Linguang Palace and bestowed an imperial eulogy saying: "The precept jewel is bright and pure, the wisdom stream clear and clean. His body is confined by the five [precept] sections, his mind merges with the eight concentrations. His learning encompasses true scriptures, his contemplation penetrates real nature. He maintains dharma duties and oversees monastic administration. May the vinaya treasury transmit its fragrance, and the elephant teaching thereby become gloriously prosperous." The honor and favor bestowed upon him had no equal at that time. From this time thereafter, he frequently moved to White Horse, Zhongxing, Zhuangyan, Jianfu, Gangji and other temples, all by imperial command, deeply touching people's hearts. Eventually he went to Guangzhou, opened up land and built a great temple. Monks and laypeople naturally turned to his transformative influence. Since students in the Yangzi region mostly adhered to the *Daśabhāṇavāra* without knowing the *Dharmaguptaka*, the Master requested an imperial edict to greatly promote the Nanshan school. That this school flourished in the Yangzi-Huai region was truly due to the Master's efforts. On the tenth day of the eighth month in the dingsi year of Kaiyuan era, he showed slight illness at Longxing Temple and passed away lying on his right side. The people of the entire province mourned as if losing their parents. His disciples carried his remains and buried them in a tomb at a certain place. Black-robed and white-robed mourners numbered as many as ten thousand. He lived sixty-four years with a certain number of summers. His foremost dharma successors were: Xuanyan of Fahua, Huiwu of Longxing, Yihai of a certain temple, Huaize of Dayu, Daochao of Dashan, Daorong of a certain temple, Si-

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yi of Zhaiming, Huizhou of Yunming, Huaiying of Hongyi, Huaiyan of Xiangyan, Daogang of Pingyuan, Ziyu of Dayun, Huicuan of Xingguo - all phoenixes of the dharma gate. The Master's bearing was dignified and proper, his mind broad and open. In guiding monks and laypeople, his demeanor was warm like spring sunshine, not discriminating between wise and foolish, treating noble and base equally. Vice Minister of Rites Yao Yi composed a stele inscription to commemorate his virtue.

The eulogy says: The Way of the Great Hero - only imperial rulers can foster its flourishing, and patriarchal masters can transmit it. Master An encountered Emperor Xiaohe's sincere reverence for the Way, personally received glorious favor, and stood tall in solely bearing the weight of this Way. He especially received imperial edicts to make the Nanshan school flourish throughout the Yangzi-Huai region. Was this not due to inner and outer protectors mutually supporting each other to accomplish this excellence?

**Tang Dynasty Master Zhichan Biography**
Master Zhichan - it is not known what place he was from. He received the dharma from Master Zhou. After round tonsure and receiving full ordination, he studied and practiced the vinaya section. Regarding the principles of prohibitive and natural [precepts], dual and single [training], stopping and upholding, doing and violating - there was nothing he did not thoroughly comprehend. He wrote *Perfect Accomplishment Record in Ten Volumes* with sectioned explanations of the *Practice Manual*. The Master was also one of the sixty schools.

**Tang Dynasty Master Chongye of Ximing Temple Biography**
The Vinaya Master's name was Chongye. His surname is not known in detail. He was a dharma grandson of Great Master Chengzhao. After receiving precepts, together with Dao'an of Yiyang he studied Vinaya under Master Wengang's instruction. Morning questions and evening consultations, tempering and sharpening without laziness. Among their fellow students, all respected and revered him. He shared equal reputation with Master Mingke, but his outstanding strength and determination surpassed him. His excellent reputation spread widely and reached the imperial palace. Emperor Ruizong issued an edict requesting