一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
深更＿一施＿二其飲食＿一。浙汭緇白莫＿レ弗＿二傾＿レ誠畏服＿一。天宝元年坐＿二-
脱於定山＿一。遷＿二神座＿一入＿レ塔。時天降＿二設利羅七顆＿一。門人貯以＿二
宝缾＿一。緘＿二于其塔＿一。或発＿レ之。見＿下師歯上生＿二舎利＿一紛紛而墜＿上。
後人累＿レ甓成＿二浮図＿一。恒有＿二白蛇＿一。蟠屈守＿レ塔。樵牧之童無＿二
敢近者＿一。
賛曰。深更施＿二鬼神食＿一仁慈之至也。歯上産＿二設利羅＿一戒定
恵之熏也。白蛇守＿レ塔亦奇矣。
　　唐開業寺愛同律師伝
律師名愛同。天水人。生＿二趙氏族＿一。代為＿二冠冕家＿一。弱齢挺抜。
恵然肯来為＿二仏家子＿一。稟戒後講＿二弥沙塞律＿一。遠近師稟若＿三
鱗羽宗＿二乎鯤鳳＿一也。昔南宋朝。罽賓三蔵覚寿訳＿二此律＿一。因
出＿二羯磨一巻＿一。緜＿二-歴時歳＿一。其本零落。学子尋求＿レ獲。師遂
於＿二大律之内＿一抄＿二-出羯磨一巻＿一。学＿二彼宗＿一者争伝＿二-誦之＿一。神龍
中盛重＿二翻宣＿一。師同＿二文綱＿一証＿二-義於義浄訳場＿一。浄所＿レ出之経。
師有＿レ力焉。未＿レ詳＿二其終＿一。嘗著＿二 五分律疏十巻＿一。西明寺玄
通律師受＿二師遺嘱＿一重加＿二潤色＿一云。
　　唐五台山詮律師伝
【右頁下段】
詮律師。五台県人也。綵服出家。冠年受具。精＿二毘尼＿一秘＿二
菩薩行＿一。儀則清雅。人望＿レ之而心服。訓徒之外守＿レ黙無＿レ撓。
遠近有＿レ事。靡＿レ不＿二予知＿一。識者謂。此師得＿二他心通＿一也。師生
平強＿レ本節＿レ用。弊衣一食。一出＿二于天性＿一。一室翛然無＿二毫髪
之儲＿一。入滅之日＿一。祥雲鬱密。天楽錚摐。闔寺僧徒皆聞＿二異
香馚馥＿一。師集＿レ衆遺誡。告＿レ別訖。跏趺而化。寿未＿レ詳。
賛曰。詮律師。遠近有＿レ事必先知之。此与＿二澂照大師事＿一類
焉。所謂能知＿二 六道衆生心中所念之事＿一者乎。人謂為＿レ得＿二
他心通＿一。豈不＿レ然耶。
　　唐杭州華厳寺道光律師伝
律師名道光。姓褚氏。未＿レ許【詳の誤字？】＿二何評【許の誤字？】人＿一。踰＿レ齔脱白。弱冠受具。
稟＿二毘尼之学於光州岸公＿一。英偉秀発。人以＿二東南義虎＿一称
之。師誦＿二法華＿一為＿二当課＿一。終＿レ身不＿レ怠也。上元庚子仲秋示＿レ
疾。其月三日黎＿レ明凝＿二神於色身観＿一。忽見＿下弥陀聖相現＿二于
眼前＿一。及奇華満＿中庭中＿上。四日早有＿二異人＿一来請＿レ師為＿二和尚＿一。師
開＿レ目弾指曰。但発＿二菩提心＿一。至＿二 五日＿一曼陀羅華自＿レ 天而
雨。於＿レ是安祥脱去。享＿二俗寿＿一 七十有九。服＿二僧衣＿一 五十又八。
【左頁上段】
鎖龕之候。風雨㴓㴓嘉木自折。俄五色喜気亭亭如＿レ蓋。経
久不＿レ散。門人神烈。義律等若干人。次有＿レ聞＿二于時＿一。杼山
然公為＿二塔銘＿一。
賛曰。観無量寿経論＿二 九品往生＿一。其上品上生者曰慈心
不＿レ殺。具＿二諸戒行＿一。読＿二-誦大乗方等経典＿一。今光公非＿三惟精＿二
戒行＿一。而日課＿二法華＿一。宜乎瀕沒之際屢感＿二瑞徴＿一也。高登＿二蓮
品＿一必矣。

律苑僧宝伝巻第五
【左頁下段】
律苑僧宝伝巻第六

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐会稽開元寺覚胤一律師伝
律師諱曇一。字覚胤。族姓張氏。父処土蕆。母孟氏。師誕
鍾＿二粋気＿一。聡悟夙発。年甫＿二舞象＿一。習＿二 五経於李淊先生＿一。十
六歳。偶過＿二雲門寺＿一。聴＿三茂亮法師講＿二経論＿一。慧解頓発。宛
如＿二素習＿一。法師異＿レ之。謂＿二其母＿一曰。此子釈氏種也。宜＿レ使＿三之
離＿レ俗学＿二究竟法＿一。師聞而歓喜。有＿二出塵之志＿一。景龍中承＿レ恩
剃度。満歳受＿二-具於丹陽玄昶律師＿一。即究＿二事抄于当陽曇
勝律師＿一。開元五年西遊＿二長安＿一。時観音大亮律師。大展＿二化
機＿一。令誉隆洽。師往叩撃。道相脗合。遂嗣＿二其法＿一。尋従＿二印
度沙門無畏＿一受＿二菩薩戒＿一。又就＿二崇聖檀子法師＿一学＿二唯識倶
舎等論＿一。靡＿レ不＿二迎＿レ刃而解＿一。有＿二余力＿一則問＿二周易於左常侍
褚無量＿一。論＿二史記於国子司業馬貞＿一。由＿レ是内外経書。差別
奥義。洞若＿レ然＿レ犀。識者以＿二律林師子兒＿一称之。故一時名士

現代語訳

【右頁上段】
深夜に飲食を施していた。浙江地方の僧俗は皆、誠を傾けて畏敬し服していた。天宝元年に定山で坐脱し、遺体を座に移して塔に入れた。その時天から舎利七顆が降った。門人はこれを宝瓶に貯え、その塔に納めた。或いはこれを開いてみると、師の歯の上に舎利が生じて紛々と落ちるのが見えた。後人が煉瓦を積んで仏塔を成した。常に白蛇があって、とぐろを巻いて塔を守った。薪取りや牧童で敢えて近づく者はなかった。

賛に曰く。深夜に鬼神に食を施すは仁慈の至りなり。歯の上に舎利を産するは戒定恵の薫化なり。白蛇が塔を守るもまた奇なり。

　　唐開業寺愛同律師伝
律師の名は愛同。天水の人。趙氏族に生まれた。代々冠冕の家であった。若年にして抜群で、恵然として仏家の子となることを肯じた。戒を稟けた後、弥沙塞律を講じた。遠近の師稟することは鱗や羽が鯤鳳を宗とするが如くであった。昔南宋朝に、罽賓三蔵覚寿がこの律を訳した。因ってそのとき羯磨一巻を出した。年月を経て、その本は零落した。学子は尋ね求めても獲られなかった。師は遂に大律の内から羯磨一巻を抄出した。その宗を学ぶ者は争ってこれを伝誦した。神龍中に盛んに翻訳宣講を重んじた。師は文綱と共に義浄の訳場において証義した。浄の出す所の経に、師は力があった。その終わりは詳らかでない。かつて五分律疏十巻を著した。西明寺の玄通律師が師の遺嘱を受けて重ねて潤色を加えたという。

　　唐五台山詮律師伝

【右頁下段】
詮律師は、五台県の人である。俗服から出家し、成人して具戒を受けた。毘尼に精しく菩薩行を秘した。儀則は清雅で、人はこれを望んで心服した。弟子を訓える外は黙を守って撓まず。遠近に事があれば、知らざることなし。識者はこの師は他心通を得たのだと謂った。師は生平強いて本を守り用を節し、弊衣一食で、すべて天性から出た。一室翛然として毫髪の蓄えもなかった。入滅の日、祥雲が鬱密し、天楽が錚摐した。合寺の僧徒は皆異香馚馥を聞いた。師は衆を集めて遺誡し、告別し終わって、跏趺して化した。寿命は詳らかでない。

賛に曰く。詮律師は、遠近に事があれば必ず先にこれを知った。これは澂照大師の事と類している。いわゆる六道衆生の心中に念ずる所の事を能く知る者であろうか。人はこれを他心通を得たと謂う。豈にそうではないか。

　　唐杭州華厳寺道光律師伝
律師の名は道光。姓は褚氏。何許の人か詳らかでない。七歳で出家し、二十歳で具戒を受けた。光州の岸公に毘尼の学を稟けた。英偉秀発で、人は東南の義虎と称した。師は法華を誦することを当課とし、終身怠らなかった。上元庚子の仲秋に疾を示した。その月三日の黎明に神を色身観に凝らすと、忽ち弥陀の聖相が眼前に現じ、及び奇華が庭中に満つるのを見た。四日早朝に異人が来て師を和尚とすることを請うた。師は目を開き弾指して曰く。但だ菩提心を発せよ、と。五日に至って曼陀羅華が天から雨のように降った。ここにおいて安祥として脱去した。俗寿を享けること七十有九。僧衣を服すること五十又八。

【左頁上段】
龕を鎖す候、風雨㴓㴓として嘉木自ら折れた。俄かに五色の喜気が亭亭として蓋の如く、久しく経ても散らなかった。門人神烈・義律等若干人。次に時に聞こえることあり。杼山の然公が塔銘を為した。

賛に曰く。観無量寿経は九品往生を論ずる。その上品上生の者は慈心にして殺さず、諸戒行を具え、大乗方等経典を読誦するという。今光公は惟だに戒行に精しいのみならず、日に法華を課した。宜なるかな瀕死の際に屢々瑞徴を感じたのは。高く蓮品に登ること必定である。

律苑僧宝伝巻第五

【左頁下段】
律苑僧宝伝巻第六

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐会稽開元寺覚胤一律師伝
律師の諱は曇一、字は覚胤。族姓は張氏。父は処土蕆、母は孟氏。師は粋気を鍾して誕生し、聡悟が早くから発した。年わずかに舞象（十五歳）にして、李淊先生に五経を習った。十六歳の時、偶々雲門寺を過ぎ、茂亮法師が経論を講ずるのを聴いた。慧解が頓に発し、宛かも素習の如くであった。法師はこれを異とし、その母に謂って曰く。この子は釈氏の種なり。宜しくこれをして俗を離れ究竟の法を学ばしむべし、と。師は聞いて歓喜し、出塵の志があった。景龍中に恩を承って剃度した。満歳にして丹陽の玄昶律師に具戒を受けた。即ち当陽の曇勝律師に事抄を究めた。開元五年に西して長安に遊んだ。時に観音の大亮律師が、大いに化機を展べ、令誉隆洽であった。師は往いて叩撃し、道相脗合した。遂にその法を嗣いだ。尋いで印度の沙門無畏に従って菩薩戒を受けた。また崇聖の檀子法師に就いて唯識・倶舎等の論を学んだ。刃に迎えて解けざるはなかった。余力があれば左常侍褚無量に周易を問い、国子司業馬貞に史記を論じた。これによって内外の経書、差別の奥義が、犀を燃やすが如く洞察された。識者は律林の師子児と称した。故に一時の名士

英語訳

**Right Page Upper Section**
[continued from previous] with offerings of food and drink in the deep of night. The monks and laypeople of the Zhejiang region all respectfully submitted to him with sincere reverence. In the first year of Tianbao he passed away while sitting in meditation on Mount Ding. His body was moved to a seat and placed in a stupa. At that time seven śarīra descended from heaven. His disciples stored them in a precious vase and sealed them in the stupa. When people opened it, they could see śarīra growing abundantly on the Master's teeth and falling in profusion. Later people piled bricks to form a pagoda. There was always a white snake coiled around guarding the stupa. No woodcutter or shepherd boy dared to approach.

The eulogy says: Giving food to hungry ghosts in the deep night represents the utmost compassion. Producing śarīra on his teeth shows the transformative influence of precepts, concentration, and wisdom. The white snake guarding the stupa is also extraordinary.

**Tang Dynasty Master Aitong of Kaiye Temple Biography**
The Vinaya Master's name was Aitong. He was from Tianshui and born into the Zhao clan. For generations they had been a family of high officials. In his youth he was outstanding, and gladly consented to become a son of the Buddha's family. After receiving the precepts, he lectured on the Mahīśāsaka Vinaya. Those who came from far and near to study under him were like fish and birds revering the kun-fish and phoenix. In ancient times during the Southern Song dynasty, Tripitaka Master Juesi from Kashmir translated this vinaya and produced one volume of karma procedures. Over the course of years, the original text was lost and scattered. Students searched but could not obtain it. The Master then extracted one volume of karma procedures from within the great vinaya. Those who studied this school competed to transmit and recite it. During the Shenlong era, translation and propagation were greatly valued. The Master, together with Wengang, verified meanings at Yijing's translation center. The Master contributed significantly to the sūtras that Yijing produced. The details of his death are not known. He once composed *Commentary on the Mahīśāsaka Vinaya in Ten Volumes*. Vinaya Master Xuantong of Ximing Temple received the Master's dying instructions and added further polish to it.

**Tang Dynasty Master Quan of Mount Wutai Biography**

**Right Page Lower Section**
Master Quan was from Wutai County. He left the householder's colorful robes to become a monk, and received full ordination upon reaching adulthood. He was proficient in vinaya and kept the bodhisattva practices secret. His demeanor was pure and elegant; people looked upon him and were convinced in their hearts. Outside of instructing disciples, he maintained silence without wavering. When events occurred near or far, there was nothing he did not know beforehand. Those with insight said this Master had attained the supernatural power of knowing others' thoughts. Throughout his life the Master emphasized fundamentals and moderated consumption. His worn robes and single meal were entirely natural to him. His single room was serene without even a hair's worth of possessions. On the day he passed away, auspicious clouds gathered densely and heavenly music resounded. All the monks in the temple heard extraordinary fragrant aromas. The Master gathered the assembly for final instructions, finished his farewells, and passed away in lotus posture. His lifespan is not recorded in detail.

The eulogy says: Master Quan always knew beforehand when events occurred near or far. This was similar to the case of Great Master Chengzhao. Was he not one who could know the thoughts in the minds of sentient beings in the six realms? People said he had attained the supernatural power of knowing others' thoughts. How could this not be so?

**Tang Dynasty Master Daoguang of Huayan Temple in Hangzhou Biography**
The Vinaya Master's name was Daoguang, surname Chu. It is unclear what region he was from. At age seven he left the white robes [of a layperson], and at twenty received full ordination. He studied vinaya from Master An of Guangzhou. He was heroic, outstanding and brilliant; people called him "The Righteousness Tiger of the Southeast." The Master made reciting the Lotus Sūtra his daily practice and never slackened throughout his life. In the autumn of the gengzi year of Shangyuan he showed illness. On the third day of that month at dawn, he concentrated his spirit in contemplation of the physical body. Suddenly he saw Amitābha's holy form appear before his eyes, and wondrous flowers filled the courtyard. On the fourth day early morning, an extraordinary person came requesting the Master to serve as abbot. The Master opened his eyes, snapped his fingers and said: "Just generate the bodhi-mind." On the fifth day mandārava flowers rained down from heaven. At this point he departed peacefully. He lived seventy-nine years in lay life and wore monastic robes for fifty-eight years.

**Left Page Upper Section**
When his coffin was sealed, wind and rain poured heavily and fine trees broke naturally. Soon five-colored joyous energy appeared towering like a canopy, lasting long without dispersing. His disciples Shenlie, Yilü and several others later became known in their time. Master Ran of Zhu Mountain composed a stupa inscription.

The eulogy says: The *Contemplation of Infinite Life Sūtra* discusses nine grades of rebirth. Those of the highest grade of the highest level have compassionate hearts that do not kill, complete all precept practices, and recite Mahāyāna vaipulya sūtras. Now Master Guang not only perfected precept conduct but also daily practiced the Lotus Sūtra. It is fitting that he repeatedly experienced auspicious signs as death approached. His high ascension to lotus grades is certain.

*Vinaya Garden Saṅgha Jewel Biographies Volume Five*

**Left Page Lower Section**
*Vinaya Garden Saṅgha Jewel Biographies Volume Six*

Compiled by Śramaṇa Huijian, Later Student of Hudong Anyang Temple
Masters of China

**Tang Dynasty Master Jueyinyi of Kaiyuan Temple in Guiji Biography**
The Vinaya Master's religious name was Tanyi, courtesy name Jueyin. His family surname was Zhang. His father was Chutu Quan and mother was of the Meng clan. The Master was born endowed with refined energy, his intelligence and awakening manifesting early. At merely the age of "dancing elephant" (fifteen), he studied the Five Classics under Master Li Shen. At sixteen, he happened to pass by Yunmen Temple and heard Dharma Master Maoliang lecturing on sūtras and treatises. His wisdom understanding suddenly developed as if he had long been familiar with it. The Dharma Master found this remarkable and told his mother: "This child has the seed-nature of the Śākyas. He should be made to leave worldly life and study the ultimate dharma." The Master heard this with joy and had the aspiration to transcend the dusty world. During the Jinglong era he received imperial grace for ordination. Upon completing a full year, he received full precepts from Vinaya Master Xuanchang of Danyang. He then immediately pursued the *Practice Manual* under Vinaya Master Tansheng of Dangyang. In the fifth year of Kaiyuan he traveled west to Chang'an. At that time Master Daliang of Guanyin was greatly developing his transformative function with flourishing reputation and extensive influence. The Master went to seek instruction from him, their spiritual paths perfectly harmonized, and he consequently inherited his dharma. Soon after he received bodhisattva precepts from the Indian monk Amoghavajra. He also studied treatises such as Consciousness-Only and Abhidharmakośa under Dharma Master Tanzi of Chongsheng. Nothing failed to be resolved as soon as he engaged with it. When he had extra energy he would discuss the *Book of Changes* with Left Imperial Attendant Chu Wuliang and debate the *Records of the Historian* with Imperial Academy Libationer Ma Zhen. Through this, both inner and outer classics and the subtle meanings of their distinctions became clear to him like a blazing rhinoceros horn [lamp]. Those with discernment called him "a lion cub of the vinaya forest." Therefore the renowned scholars of the time