一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
師於承明殿＿一。執＿二弟子礼＿一。受＿二菩薩戒＿一。恩賜豊華。師悉帰＿二
之菩薩寺＿一。以充＿二修造＿一。開元年中示＿二微疾＿一。誡＿二門人＿一曰。吾
報縁斉＿レ此。汝等堅持＿二戒行＿一。無＿レ令＿二放逸＿一。言訖而寂。寿未＿レ
詳。
　　唐法儼律師伝
杭州有＿二法儼律師者＿一。周律師之門人也。天性霊聡学＿二-究
律部＿一。造＿二富陽記十巻＿一。以解＿二刪補事抄＿一。師亦六十家之一
也。
　　唐揚州龍興寺法慎律師伝
律師名法慎。江都郭氏子。孩抱之歳志＿二空王之法＿一。父母
不＿レ能＿レ奪。竟割＿レ愛出家。嗣聖四年従＿二瑶台成律師＿一進具。
時年二十二。学＿二毘尼於大原寺東塔＿一。朝夕薫練洞＿二其繊
旨＿一。時賢争下＿レ之。赫然有＿レ声＿二于京師間＿一。諸寺僧侶請＿レ師
為＿二綱領＿一。皆不＿レ就。去至＿二揚都＿一。師以＿二道徳文辞＿一傾＿二-動一世＿一。
四方学者叢＿二-萃其門＿一。至＿二於公卿大夫＿一莫＿レ不＿二虚＿レ心欲＿一レ見。
有＿下被＿二其容接＿一者＿上。不＿三翅若＿二枯苗得＿一レ雨。師与＿二 人子＿一言依＿二於
孝＿一。与＿二 人臣＿一言依＿二於忠＿一。与＿二 人上言依＿二於仁＿一。与＿二 人下＿一言
【右頁下段】
依＿二於礼＿一。観＿レ時適＿レ宜。随＿レ機応＿レ物。如＿二摩尼珠無＿一レ有＿二定色＿一。
黄門侍郎盧蔵用才高名重不＿二軽下＿一レ 人。一見＿二于師＿一恋恋
不＿レ忍＿レ去。退而歎曰。不＿レ意宇宙之間有＿下如＿二此老＿一者＿上。乃就＿二
院中＿一造＿二-為毘盧宝蔵＿一。函＿二経其中＿一。厳以＿二香灯＿一。師鋭＿レ行勤＿レ
業。日課＿二金剛般若経＿一。暑不＿レ摂＿レ斉。食不＿レ至＿レ充。居不＿レ易＿レ
坐。所＿レ得施利。毫髪不＿レ留。散＿二之於大衆＿一。一日於＿二龍興寺
別院＿一晨興盥漱。就＿二胡牀＿一加趺。繋＿二-念西方＿一。至＿二晡時＿一怡然
而化。実天宝七年十月十四日也。享齢八十三。法臘六十
二。訃聞＿二諸方＿一。黒白為＿レ之哀慟。諸子奉＿二全身＿一塔＿二于蕪城
西蜀岡之原＿一。会＿レ葬者凡万人。所化四部弟子一千人。嗣法
上首閩川懐一。南康崇叡。晋陵義宣。譚山恵鸞。洛京法
瑜。鶴林法励。維揚恵凝。宜豊霊一等也。大暦八年十二
月。其徒請＿二吏部員外郎趙郡季華＿一為＿レ碑紀＿レ徳焉。
　　唐法興律師伝
蘇州律師名法興。従＿二周律師法席＿一。天性敏利。精＿二律部＿一有＿レ
声＿二於時＿一。著＿二-為支硎記如干巻＿一解＿二事抄＿一。師亦六十家之一
也。
【左頁上段】
　　唐越州法華寺玄儼律師伝
律師名玄儼。俗縁徐氏。幼而明敏。駿発絶＿レ儔。年始十二。
辞＿レ親師＿二-事富春僧睴＿一。証聖元年恩制度＿レ 人。始預＿二僧数＿一。
住＿二県溜寺＿一。標格峻整。風儀凛然。迨＿二於弱冠＿一受＿二具戒於光
州道岸律師＿一。既而遊＿二 上京＿一。探＿二賾律範＿一。時満意。融済二大
老。各樹＿二律旗於一方＿一。化権隆盛。師一一咨叩。所詣益遠。
二老為＿レ之印可。由＿レ是声聞之起水涌山出。久之還＿二江左＿一。
盛行＿二 四分＿一。先＿レ是道岸因＿二仮寐＿一夢。神僧謂＿レ之曰。玄儼当＿レ
為＿二大法器＿一。宜＿三教以＿二大乗＿一。既寤命＿レ師学＿二金剛般若＿一。師研＿レ精
覃＿レ思。深明＿二妙旨＿一。因撰＿二義疏七巻＿一。発＿二古人之所＿一レ未＿レ発。越
州有＿二精舎＿一。曰＿二法華＿一。昔沙門曇翼結＿二庵山嶺＿一。入＿二是法三昧＿一。
感＿二遍吉菩薩＿一之地。師就＿レ此建＿二戒壇＿一。大興＿二宗教＿一。開元二
十四年帝親注＿二金剛般若＿一。有＿レ詔起＿二 天下名僧＿一宣講。而師
与＿レ焉。鴻音一震。聴者警寤。一時名公鉅卿。若＿二洛州刺史
徐嶠。工部尚書徐安貞。潤州刺史斉澣。泗州刺史王弼＿一。
無＿レ不＿三皆稟＿二其法訓＿一。而斉公崇信特甚。迎＿二師於丹陽余杭
呉興諸郡＿一。為＿二新度釈子＿一授＿二具戒＿一。自＿二広陵＿一迄＿二於信安＿一 地
【左頁下段】
方千里。緇素受＿レ戒者殆出＿二万人＿一。天宝元年十一月三日
沾＿二微疾＿一。至＿二 七日午時＿一登＿二縄牀＿一奄然坐脱。世寿六十八。坐
四十九夏。門人三千余人。其上首則法華曇俊。某刹唯
湛。龍興崇一。開元智符。某刹神邕。崇義香厳。某刹崇暁。
宝林洪霈。某刹道照等也。師礼＿二仏名経＿一 一百遍講＿二金剛
般若経＿一 一百会。設＿二無遮大会＿一 十筵。嘗修＿二剡県石仏＿一。極＿二其
厳麗＿一。金碧焜煌貫＿二-暎林巒所＿レ著有＿二羯磨述章三編。事抄
輔編記十巻＿一。師亦六十家之一也。滅後十五年。万斉融
述＿レ碑旌＿レ徳焉。
賛曰。智度論。問曰。菩薩住＿二於実相＿一。不＿レ得＿二 一法＿一。得＿レ破＿レ戒
不。答曰。以＿レ住＿二於実相＿一故。尚不＿レ作＿レ福。何況作＿レ罪。今観＿二
儼師＿一。尽＿二心於般若＿一。而能以＿二毘尼＿一厳＿レ身。其深有＿レ得＿二智度＿一
者也。視＿下夫以＿レ理害＿レ事。以＿レ事害＿レ理。乖＿二 一味之源＿一成＿二 二見
之垢＿一者＿上。天淵不＿レ啻也。
　　唐杭州霊智寺徳秀律師伝
律師名徳秀。生＿二孫氏＿一。富陽人也。少出＿二塵区＿一。剃髪変衣。
当＿レ円＿二戒撿＿一。留＿二神律府＿一。講訓之外。嘗哀＿二鬼神乏＿一レ食。恒以＿二

現代語訳

【右頁上段】
師を承明殿に招いた。師は弟子の礼を執り、菩薩戒を受けた。恩賜は豊華であったが、師は悉くこれを菩薩寺に帰して修造に充てた。開元年中に微疾を示し、門人を誡めて曰く。吾が報縁はここに斉しい。汝等は堅く戒行を持し、放逸せしむることなかれ、と。言い終わって寂した。寿命は詳らかでない。

　　唐法儼律師伝
杭州に法儼律師なる者があった。周律師の門人である。天性霊聡にして律部を学究した。富陽記十巻を造り、もって刪補事抄を解した。師もまた六十家の一である。

　　唐揚州龍興寺法慎律師伝
律師の名は法慎。江都の郭氏の子である。孩抱の歳に空王の法に志し、父母もこれを奪うことができなかった。竟に愛を割いて出家した。嗣聖四年に瑶台の成律師に従って進具した。時に年二十二。大原寺東塔において毘尼を学び、朝夕薫練してその繊旨を洞察した。時の賢者が争ってこれを推した。赫然として京師間に声あり。諸寺の僧侶が師を請うて綱領と為そうとしたが、皆就かなかった。去って揚都に至った。師は道徳文辞をもって一世を傾動させた。四方の学者がその門に叢萃した。公卿大夫に至るまで、虚心に見んと欲せざる者はなかった。その容接を被る者は、枯苗が雨を得るが如くであった。師が人の子と言うときは孝に依り、人臣と言うときは忠に依り、人の上と言うときは仁に依り、人の下と言うときは

【右頁下段】
礼に依った。時を観て宜しきに適い、機に随って物に応ず。摩尼珠の定色あることなきが如し。黄門侍郎盧蔵用は才高く名重く人を軽下しなかったが、師を一見するや恋恋として去るに忍びなかった。退いて歎じて曰く。意わざりき宇宙の間にこの老の如き者あるとは、と。乃ち院中において毘盧宝蔵を造為し、経をその中に函し、香灯をもって厳した。師は行を鋭くし業を勤め、日に金剛般若経を課した。暑くとも斉を摂らず、食は充つるに至らず、居ても坐を易えなかった。得る所の施利は、毫髪も留めず、これを大衆に散じた。一日龍興寺別院において晨興盥漱し、胡牀に就いて加趺し、念を西方に繋けた。晡時に至って怡然として化した。実に天宝七年十月十四日である。享齢八十三。法臘六十二。訃が諸方に聞こえると、黒白これがために哀慟した。諸子は全身を奉じて蕪城西蜀岡の原に塔した。葬に会する者凡そ万人。化する所の四部弟子一千人。嗣法の上首は閩川の懐一、南康の崇叡、晋陵の義宣、譚山の恵鸞、洛京の法瑜、鶴林の法励、維揚の恵凝、宜豊の霊一等である。大暦八年十二月、その徒が吏部員外郎趙郡の季華を請うて碑を為して徳を紀した。

　　唐法興律師伝
蘇州の律師の名は法興。周律師の法席に従った。天性敏利にして、律部に精しく時に声あり。支硎記若干巻を著為して事抄を解した。師もまた六十家の一である。

【左頁上段】
　　唐越州法華寺玄儼律師伝
律師の名は玄儼。俗縁は徐氏。幼にして明敏、駿発して儔を絶した。年始めて十二にして、親に辞して富春の僧睴に師事した。証聖元年の恩制度人により、始めて僧数に預かった。県溜寺に住した。標格峻整、風儀凛然たり。弱冠に迨んで光州の道岸律師に具戒を受けた。やがて上京に遊び、律範の賾を探った。時に満意・融済の二大老が、各々一方に律旗を樹て、化権隆盛であった。師は一一咨叩し、詣る所益々遠し。二老これがために印可した。これによって声聞の起こること水涌山出の如し。久しくして江左に還り、四分を盛行した。これより先、道岸が仮寐に因って夢み、神僧これに謂って曰く。玄儼は当に大法器と為るべし。宜しく大乗を以て教うべし、と。既に寤めて師に命じて金剛般若を学ばしめた。師は精を研ぎ思を覃くし、深く妙旨を明らかにした。因って義疏七巻を撰し、古人の未だ発せざる所を発した。越州に精舎あり、法華と曰う。昔沙門曇翼が山嶺に庵を結び、この法三昧に入り、遍吉菩薩を感じた地である。師はここに就いて戒壇を建て、大いに宗教を興した。開元二十四年、帝が親ら金剛般若に注し、詔あって天下の名僧を起して宣講せしめたが、師もこれに与った。鴻音一震すれば、聴者警寤した。一時の名公鉅卿、洛州刺史徐嶠・工部尚書徐安貞・潤州刺史斉澣・泗州刺史王弼の如き、皆その法訓を稟けざる者はなかった。而して斉公の崇信は特に甚だしく、師を丹陽・余杭・呉興の諸郡に迎えて、新度の釈子のために具戒を授けた。広陵より信安に迄る

【左頁下段】
地方千里において、緇素の戒を受ける者は殆ど万人を出た。天宝元年十一月三日に微疾を沾け、七日の午時に至って縄牀に登り奄然として坐脱した。世寿六十八。坐夏四十九。門人三千余人。その上首は則ち法華の曇俊、某刹の唯湛、龍興の崇一、開元の智符、某刹の神邕、崇義の香厳、某刹の崇暁、宝林の洪霈、某刹の道照等である。師は仏名経を礼すること一百遍、金剛般若経を講ずること一百会、無遮大会を設くること十筵。かつて剡県の石仏を修し、その厳麗を極め、金碧焜煌として林巒に貫暎した。著す所に羯磨述章三編・事抄輔編記十巻あり。師もまた六十家の一である。滅後十五年、万斉融が碑を述べて徳を旌した。

賛に曰く。智度論に問うて曰く。菩薩は実相に住して一法を得ず、破戒を得るや否や、と。答えて曰く。実相に住するを以ての故に、尚お福を作さず、何況んや罪を作さんや、と。今儼師を観るに、心を般若に尽くして、而も能く毘尼を以て身を厳す。その深く智度を得る者なり。夫の理を以て事を害し、事を以て理を害し、一味の源に乖いて二見の垢を成す者を視れば、天淵啻ならざるなり。

　　唐杭州霊智寺徳秀律師伝
律師の名は徳秀。孫氏に生まれた。富陽の人である。少にして塵区を出で、剃髪変衣した。戒撿を円かにするに当たって、神を律府に留めた。講訓の外、常に鬼神の食に乏しきを哀れみ、恒に

英語訳

**Right Page Upper Section**
[the Master] to Chengming Palace. The Master performed the ritual of a disciple and received the bodhisattva precepts. The imperial bestowals were abundant and magnificent, but the Master donated them all to Bodhisattva Temple to fund construction work. During the Kaiyuan era he showed slight illness and admonished his disciples saying: "My karmic connections are fulfilled here. You must firmly uphold precept conduct and not allow laxity." Having finished speaking, he passed away peacefully. His lifespan is not recorded in detail.

**Tang Dynasty Master Fayan Biography**
In Hangzhou there was Master Fayan. He was a disciple of Master Zhou. His natural disposition was spiritually intelligent and he studied and investigated the vinaya section. He composed *Fuyang Record in Ten Volumes* to explain the *Deleted and Supplemented Practice Manual*. The Master was also one of the sixty schools.

**Tang Dynasty Master Fashen of Longxing Temple in Yangzhou Biography**
The Vinaya Master's name was Fashen. He was a son of the Guo clan of Jiangdu. In his infant years he aspired to the dharma of the Empty King, and his parents could not dissuade him. He finally severed his attachments and left home. In the fourth year of Sisheng he received full ordination from Master Cheng of Yaotai. He was twenty-two years old at the time. He studied Vinaya at the Eastern Pagoda of Dayuan Temple, practicing morning and evening to penetrate its subtle principles. Worthies of the time competed to praise him. He became renowned throughout the capital region. Monks of various temples requested the Master to serve as their leader, but he declined all such positions. He departed and went to Yangdu. The Master moved the entire age with his virtue, literary talent, and eloquence. Scholars from the four directions gathered at his gate. Even high ministers and officials all humbly wished to meet him. Those who received his gracious reception were like withered seedlings receiving rain. When the Master spoke with people's children, he relied on filial piety; when speaking with subjects, he relied on loyalty; when speaking with superiors, he relied on benevolence; when speaking with inferiors, he

**Right Page Lower Section**
relied on ritual propriety. He observed the times and adapted appropriately, responding to circumstances and beings like a wish-fulfilling jewel without fixed color. Imperial Secretary Lu Cangyong, who was highly talented and prestigious and did not easily defer to others, became reluctant to leave after meeting the Master once. He withdrew and sighed: "I never imagined there could be such an elder in the universe." He then built a Vairocana Treasure Repository in the temple courtyard, storing sutras within it and adorning it with incense and lamps. The Master sharpened his practice and diligently applied himself, daily reciting the Diamond Prajñāpāramitā Sūtra. In heat he would not seek coolness, his food was insufficient, and he would not change his sitting position. Whatever donations he received, he kept not even a hair's worth, distributing it all to the great assembly. One day at the separate courtyard of Longxing Temple, he rose at dawn, performed ablutions, sat cross-legged on a rope bed, and focused his mindfulness on the Western [Pure Land]. At the time of evening he passed away serenely. This was actually the fourteenth day of the tenth month in the seventh year of Tianbao. He lived eighty-three years with sixty-two years in the dharma. When the news reached all directions, black-robed and white-robed [clergy and laity] mourned for him. His disciples carried his entire body and built a stupa on Shugang Plain west of Wucheng. Those who attended the funeral numbered about ten thousand. The four-fold disciples he had converted numbered one thousand. His foremost dharma successors included Huaiyi of Minchuan, Chongrui of Nankang, Yixuan of Jinling, Huiluan of Tanshan, Fayu of Luojing, Fali of Helin, Huining of Weiyang, Lingyi of Yifeng, and others. In the twelfth month of the eighth year of Dali, his followers requested Li Hua, Assistant Director of the Personnel Department from Zhaojun, to compose a stele inscription commemorating his virtue.

**Tang Dynasty Master Faxing Biography**
The Suzhou Vinaya Master's name was Faxing. He followed Master Zhou's dharma seat. His natural disposition was quick and sharp, he was proficient in the vinaya section and had reputation in his time. He composed *Zhiqin Record in Several Volumes* to explain the *Practice Manual*. The Master was also one of the sixty schools.

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**Tang Dynasty Master Xuanyan of Fahua Temple in Yuezhou Biography**
The Vinaya Master's name was Xuanyan. His secular surname was Xu. In youth he was intelligent and bright, his outstanding development surpassed his peers. At the age of twelve he took leave of his parents and served under Monk Huan of Fuchun. In the first year of Zhengsheng, through imperial grace allowing ordinations, he first joined the monastic ranks. He resided at Xianliu Temple. His bearing was lofty and upright, his demeanor dignified and awe-inspiring. Upon reaching adulthood he received full precepts from Master Dao'an of Guangzhou. Subsequently he traveled to the capital and explored the profound mysteries of vinaya standards. At that time the two great elders Manyi and Rongji each established vinaya banners in their regions with flourishing transformative influence. The Master consulted with each one by one, his inquiries reaching ever further. The two elders gave him their seal of approval. Through this his reputation arose like surging water and emerging mountains. After a long time he returned to the Yangzi region and greatly promoted the Dharmaguptaka [Vinaya]. Before this, Dao'an had a dream during a nap in which a divine monk told him: "Xuanyan will become a great dharma vessel. He should be taught with Mahāyāna." Upon awakening he instructed the Master to study the Diamond Prajñāpāramitā. The Master applied concentrated effort and deep contemplation, profoundly comprehending its subtle principles. He consequently composed *Meaning Commentary in Seven Volumes*, revealing what ancient masters had not yet revealed. In Yuezhou there was a hermitage called Fahua. Formerly the monk Tanyi had built a hut on the mountain peak, entered this dharma samādhi, and received inspiration from Samantabhadra Bodhisattva at this place. The Master built a precept platform here and greatly promoted the school's teachings. In the twenty-fourth year of Kaiyuan, the Emperor personally annotated the Diamond Prajñāpāramitā and issued an edict summoning famous monks throughout the realm to expound it. The Master was among them. When his magnificent voice resounded once, listeners were awakened with alarm. Famous ministers and high officials of the time - such as Xu Jiao, Governor of Luozhou; Xu Anzheng, Minister of Public Works; Qi Han, Governor of Runzhou; and Wang Bi, Governor of Sizhou - all received his dharma instructions. Minister Qi's reverent faith was particularly profound. He invited the Master to Danyang, Yuhang, Wuxing and other prefectures to confer full precepts on newly ordained monks. From Guangling to Xin'an, over a

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thousand-li territory, black-robed and white-robed people who received precepts numbered nearly ten thousand. On the third day of the eleventh month in the first year of Tianbao he contracted slight illness. By noon on the seventh day he ascended his rope bed and suddenly passed away while sitting. His worldly age was sixty-eight with forty-nine years of monastic life. He had over three thousand disciples. His foremost successors were: Tanjun of Fahua, Weizhan of a certain temple, Chongyi of Longxing, Zhifu of Kaiyuan, Shenyong of a certain temple, Xiangyan of Chongyi, Chongxiao of a certain temple, Hongpei of Baolin, Daozhao of a certain temple, and others. The Master performed prostrations to the Buddha Name Sutra one hundred times, lectured on the Diamond Prajñāpāramitā Sūtra one hundred sessions, and held ten great unrestricted assemblies. He once restored the stone Buddha of Shan County to extreme magnificence, its gold and blue brilliance illuminating the forest peaks. His writings include *Three Sections of Karma Commentary* and *Supplementary Record to the Practice Manual in Ten Volumes*. The Master was also one of the sixty schools. Fifteen years after his death, Wan Qirong composed a stele inscription to honor his virtue.

The eulogy says: In the Treatise on the Perfection of Wisdom it asks: "If a bodhisattva dwells in true reality and attains no dharma, can they break precepts?" It answers: "Because they dwell in true reality, they do not even create merit, how much less would they create sin?" Now observing Master Yan, he devoted his heart completely to prajñā while being able to discipline his body with vinaya. He was one who deeply attained the perfection of wisdom. Compared to those who harm phenomena through principle, harm principle through phenomena, diverging from the source of one flavor and creating the defilement of dualistic views - the difference is as vast as heaven and earth.

**Tang Dynasty Master Dexiu of Lingzhi Temple in Hangzhou Biography**
The Vinaya Master's name was Dexiu. He was born into the Sun clan and was from Fuyang. In youth he left the dusty world, shaved his hair and changed his robes. When undertaking the complete precept examination, he devoted his spirit to the vinaya treasury. Outside of lecturing and instruction, he constantly pitied hungry ghosts' lack of food, always