一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
多従＿レ其遊。若＿二少保兗国公陸公象先賀賓客知章李北海
邕徐中書安貞褚諫議庭誨＿一最与＿レ師。為＿二莫逆之交＿一。不＿レ減＿下
支許之会＿二虚嘉＿一宗雷之集＿中廬岳＿上也。二十五年。杖＿レ錫東
帰。明年朝廷詔建＿二開元寺＿一。長史張楚挙＿レ師為＿二之主＿一。丕振＿二
道法＿一。風聞＿二朝野＿一。霜包雨笠。至者如＿レ雲。唯恐後之。師随＿レ
機接引。一無＿二倦容＿一。江淮釈子。非＿三 一登＿二其戒壇＿一。即不＿レ為＿レ
得＿レ法。天宝十四年。淛河潮水。南激＿二銭塘＿一。大雲伽藍。当＿二
茲湍𣵡【氵に旱】＿一。闔衆甚憂之。求＿二救於師＿一。師師＿二学徒千人＿一。講＿二毘
尼＿一。転＿二般若＿一。以福＿二伍胥龍王＿一。五月晦夜惚怳間。見＿二 一神
人＿一。衣冠甚偉。稽首謝曰。蒙＿二師法施＿一。即改＿二波道＿一耳。無＿レ何
白沙遍涌平如＿二玉鏡＿一。見者聞者歎＿二未曽有＿一。至徳間。国相
王公出鎮＿二於越＿一。聞＿三緇徒慢＿レ法多悖＿二教範＿一。請＿レ師為＿二僧統＿一。
厳懲＿レ之。師挙＿二-行律規＿一。孜孜誘掖。未＿二浹旬＿一翕然成風。大暦
六年十一月十七日。召＿二門人＿一嘱＿二後事＿一訖。安然而化。明年
十一月二十四日。門人奉＿二全身＿一塔＿二於秦望山之陽＿一。会＿レ葬
者以＿二千百＿一数。号哭動＿レ山。旛華蔽＿レ野。報年八十。僧夏六
十一。所度弟子十万余人。嗣＿二其法＿一而分＿二-居列刹＿一者。妙喜
【右頁下段】
常照。建法清源。龍興神玩。隠静道昻。龍興義賓。開元弁
秀。棲霞昭亮。龍興法俊等若干人。若＿二清涼澂観。荊渓湛
然。亦入室受＿レ律。師講＿二 四分律＿一 三十五会。刪補抄二十余
会。嘗著＿二発正記十巻＿一解＿二事抄＿一。乃六十家之一也。大暦十
一年会稽徐公為＿レ碑頌＿レ徳焉。
賛曰。満意律師。唱＿二相部律於崇福＿一。出＿二其輪下＿一者無＿レ不＿二
競爽＿一。而観音亮公為＿二最良＿一。亮得＿レ師称＿二入室弟子＿一。実満意
之嫡孫也。而兼伝＿二南山之律＿一。法筵特為＿二江淮之最＿一。故有
志之士非＿三 一登＿二其壇＿一。即不＿レ為＿レ得＿レ法。師道徳之化。蓋亦
入＿レ 人深矣。嗚呼一代之偉人。足＿三以播＿二芳猷於弗朽＿一者
也。
　　唐恵欽律師伝
律師名恵欽。俗姓徐氏。洪州建昌人。漢孺子之後也。智度
冲深神用高爽。年二十有二。問＿二道於臨川褚山＿一。経＿二 五歳＿一
削髪。住＿二高安龍岡寺＿一。尋受＿二-具於義浄三蔵＿一。浄見＿二師之俊
爽＿一。推為＿二訳経上足＿一。衆皆重＿レ之。謂＿二洪州之霊傑＿一。師博究＿二律
教＿一。兼明＿二金剛。維摩。倶舎諸書＿一。且有＿二清才能属＿レ文。好読＿二
【左頁上段】
周易。左伝＿一。開元末。北遊＿二京師＿一。充＿二福先大徳＿一。常誦＿二涅槃
経＿一。而又為＿レ 人講＿レ之。座下日有＿二 二三千人＿一。其慧弁無礙。
若＿二峡倒川奔＿一。由＿レ是名動＿二輦轂＿一。属＿二禄山作＿一レ乱。杖＿レ錫南帰。
居＿二于西川洪井双嶺之間＿一。慕＿二-高僧後顕之遺蹤＿一。於＿二寺北＿一
剏＿二-置蘭若＿一。山泉之美頗極＿二幽絶＿一。後不＿レ知＿レ所＿レ終。受具弟子
凡一万余人。所＿レ著有＿二律儀輔演十巻＿一。又嘗撰＿二龍興寺戒
壇碑＿一。膾＿二-炙于人口＿一。
　　唐百済金山寺真表律師伝
律師真表者。百済国人。未＿レ詳＿二氏族＿一。世以＿二弋獵＿一為＿レ業。師
尤蹻捷善＿レ射。開元年中逐＿二獣於野＿一。倦憩＿二壟畝間＿一。見＿二蝦
蟇多甚＿一。独念曰。此不＿レ可＿二以羹＿一乎。因折＿二柳條＿一貫＿二 三十許＿一。
置＿二水深処＿一。復逐＿レ獣従＿二別道＿一帰。忘＿レ取＿二貫蟇＿一。明年春。仍
以＿レ獵至＿二其処＿一。聞＿二蝦蟇声＿一。就＿レ水見＿レ之。所＿レ貫皆喁噞自若。
師自媿責曰。吾為＿二口腹＿一令＿二彼経＿レ年受＿一レ苦。罪其可＿レ免哉。
乃絶＿二柳條＿一放縦之。即抜＿二所＿レ佩刀＿一。截＿レ髪逃＿二-入深山＿一。苦到
懺悔。学＿レ身撲＿レ 地誓願。面奉＿二弥勒菩薩＿一。授＿二比丘戒＿一。繞旋
叩搕。心心無＿レ間。夜倍＿二日功＿一。如＿レ是者七昼夜。見＿下 地蔵菩
【左頁下段】
薩手揺＿二金錫＿一。為策発教＿二発戒縁＿一。作＿中受前方便＿上。歓喜遍＿レ
身。加復勇猛。二七日満。忽有＿二大鬼＿一。現＿二可怖相＿一。墜＿二師
於巌下＿一。而身不＿レ損＿二 一毛＿一。匍匐登＿二石壇上＿一。魔相猶未＿レ休。
而師弗＿レ顧也。至＿二第三七日＿一。質＿レ明聞＿二鳥音＿一云。菩薩来也。
俄山川平満無＿レ有＿二高下＿一成＿二銀色世界＿一。白雲靉靆若＿レ浸＿レ粉
然。香風華雨非＿三凡世之景物所＿二能比＿一也。兜率天主威儀
自在。与＿二諸侍衛＿一囲＿二-繞石壇＿一。爾時慈氏徐至＿二壇所＿一。手摩＿二
師頂＿一曰。善哉大丈夫。求＿レ戒如＿レ是。蘇迷盧山猶可＿二攘卻＿一。
爾心不＿レ可＿二退堕＿一。讃嘆撫摩。至＿二于再三＿一而後授＿レ戒。師身
心和悦。猶＿二 三禅之楽＿一也。尋獲＿二 天眼＿一。洞見無礙。慈氏躬
授＿二 三法衣及瓦盋＿一。且賜＿二名真表＿一。俄於＿二膝下＿一出＿二 二籤＿一其
一題曰＿二 九者＿一。其一題曰＿二 八者＿一。各二字視＿二其籤＿一非＿レ牙非＿レ
玉。然竟不＿レ知＿二何物所＿レ為者＿一。以付＿レ師曰。異日人有＿二従＿レ爾
求＿一レ戒。爾当＿三先使＿二其人悔＿一レ罪。罪福者持犯所＿レ自。悔罪之法。
或以＿二 九十日＿一。或以＿二 四十日＿一。或以＿二 三七日＿一為＿二 一期＿一。期満
而欲＿レ知＿二罪滅不滅之相＿一。則益為＿二 一百八籤＿一。上署＿二百八煩
悩名目＿一。用＿二前二籤＿一以合＿レ之。望＿レ空而擲。若百八籤飛散＿二

現代語訳

【右頁上段】
多くの人がその師に従って交遊した。少保兗国公陸象先、賀賓客知章、李北海邕、徐中書安貞、褚諫議庭誨などは師と最も親しく、莫逆の交わりを為した。支道林と許詢の虚嘉での会合や、慧遠と雷次宗の廬山での集まりに劣らないものであった。開元二十五年、錫杖を携えて東帰した。翌年朝廷は開元寺の建立を詔し、長史張楚は師を挙げてその住持とした。大いに道法を振興し、その風聞は朝野に響いた。霜を包み雨笠をかぶって、至る者は雲のごとく、遅れることを恐れた。師は機根に随って接引し、少しも倦む様子がなかった。江淮地方の釈子は、一度その戒壇に登らなければ、得法したとは見なされなかった。天宝十四年、浙江の潮水が南に激して銭塘に至った。大雲伽藍がこの激流に当たり、寺衆は大いに憂えて師に救いを求めた。師は学徒千人を率いて毘尼を講じ、般若を転読して伍胥龍王に福を施した。五月の晦夜、朦朧の間に一神人を見た。衣冠は甚だ立派で、稽首して謝して曰く「師の法施を蒙り、即ち波道を改めます」と。程なく白沙が遍く涌いて玉鏡のように平らかになった。見る者聞く者は未曾有と嘆じた。至徳の間、国相王公が越州に出鎮した際、緇徒が法を慢り多く教範に悖ることを聞き、師に僧統となることを請うた。師は厳しく懲らしめ、律規を挙行して孜々として誘掖した。十日も経たぬうちに翕然として風となった。大暦六年十一月十七日、門人を召して後事を嘱し終わり、安然として化した。翌年十一月二十四日、門人は全身を奉じて秦望山の陽に塔した。会葬者は千百を数え、号哭山を動かし、旛華野を蔽った。報年八十、僧夏六十一。度した弟子は十万余人。その法を嗣いで各刹に分居した者は、妙喜

【右頁下段】
常照、建法清源、龍興神玩、隠静道昻、龍興義賓、開元弁秀、棲霞昭亮、龍興法俊等若干人。清涼澂観、荊渓湛然も入室して律を受けた。師は四分律を三十五会講じ、刪補抄を二十余会行った。かつて発正記十巻を著して事抄を解した。これは六十家の一つである。大暦十一年、会稽の徐公が碑を建てて徳を頌した。

賛に曰く。満意律師は相部律を崇福で唱え、その輪下に出た者で競爽しない者はなかった。そして観音亮公が最良であった。亮は師を得て入室弟子と称され、実に満意の嫡孫である。そして兼ねて南山の律を伝えた。法筵は特に江淮の最となった。故に志ある士は一度その壇に登らなければ、得法したとは見なされなかった。師の道徳の化は、蓋し人に入ること深かった。嗚呼、一代の偉人として、芳しき功業を不朽に播くに足る者である。

　　唐恵欽律師伝
律師の名は恵欽。俗姓は徐氏。洪州建昌の人。漢の孺子の後である。智度は沖深で神用は高爽であった。年二十二にして臨川の褚山で道を問うた。五歳を経て削髪し、高安の龍岡寺に住した。やがて義浄三蔵に具戒を受けた。浄は師の俊爽を見て、訳経の上足と推した。衆は皆これを重んじ、洪州の霊傑と謂った。師は律教を博究し、兼ねて金剛・維摩・倶舎諸書に明るかった。且つ清才があって文を属すことができ、周易・左伝を読むことを好んだ。

【左頁上段】
開元末に北して京師に遊び、福先大徳に充てられた。常に涅槃経を誦し、また人のためにこれを講じた。座下日に二三千人があった。その慧弁は無礙で、峡が倒れ川が奔るが如くであった。これによって名は輦轂に動いた。禄山の乱に属し、錫杖を携えて南帰した。西川洪井の双嶺の間に居し、高僧後顕の遺蹤を慕って、寺北に蘭若を創置した。山泉の美は頗る幽絶を極めた。後に終わる所を知らず。受具弟子は凡そ一万余人。著す所に律儀輔演十巻がある。また嘗て龍興寺戒壇碑を撰し、人口に膾炙された。

　　唐百済金山寺真表律師伝
律師真表は、百済国の人。氏族は詳らかでない。世々弋獵を業とした。師は尤も蹻捷で射を善くした。開元年中、野で獣を逐い、壟畝の間で倦憩した。蝦蟇の多きを見て、独り念じて曰く「これは羹にできないだろうか」と。因って柳條を折って三十許を貫き、水の深い処に置いた。また獣を逐って別道から帰り、貫いた蝦蟇を取ることを忘れた。明年の春、なおも獵でその処に至り、蝦蟇の声を聞いて水に就いて見ると、貫かれたものは皆喁噞として自若であった。師は自ら媿責して曰く「吾は口腹のために彼をして年を経て苦を受けさせた。罪はその免るべきや」と。乃ち柳條を絶って放縦した。即ち佩いた刀を抜き、髪を截って深山に逃入した。苦到懺悔し、身を撲ち地に誓願して、面して弥勒菩薩を奉じ、比丘戒を授からんとした。繞旋叩搕し、心心間なし。夜は日功を倍し、かくのごとく七昼夜。地蔵菩

【左頁下段】
薩が手に金錫を揺って、策発して戒縁を発し、受前方便を作すのを見た。歓喜身に遍り、また勇猛を加えた。二七日満ちて、忽ち大鬼あり、可怖の相を現じて師を巖下に墜とした。しかし身は一毛も損じなかった。匍匐して石壇上に登ると、魔相はなお未だ休まなかったが、師は顧みなかった。第三七日に至り、質明に鳥音を聞いて「菩薩来たり」と云った。俄かに山川平満して高下なく、銀色世界を成した。白雲靉靆として粉を浸すが如く然り。香風華雨は凡世の景物の能く比す所にあらざるなり。兜率天主威儀自在にして、諸の侍衛と石壇を囲繞した。爾の時慈氏徐ろに壇所に至り、手もて師の頂を摩して曰く「善哉大丈夫よ、戒を求むることかくの如し。蘇迷盧山なお攘卻すべし、爾の心は退堕すべからず」と。讃嘆撫摩すること再三に至って後に戒を授けた。師の身心和悦し、三禅の楽の如くなり。やがて天眼を獲て、洞見無礙となった。慈氏躬ら三法衣及び瓦盋を授け、且つ真表の名を賜った。俄かに膝下より二籤を出す。その一は「九者」と題し、その一は「八者」と題した。各々二字、その籤を視るに牙に非ず玉に非ず。然れども竟に何物の為す所かを知らず。師に付して曰く「異日人爾に従って戒を求むることあらば、爾当に先ずその人をして罪を悔いしむべし。罪福は持犯の自ずから出ずる所なり。悔罪の法は、或いは九十日を以て、或いは四十日を以て、或いは三七日を以て一期と為す。期満ちて罪滅不滅の相を知らんと欲せば、則ち益して一百八籤を為し、上に百八煩悩の名目を署し、前の二籤を用いてこれに合わせよ。空に望んで擲て。若し百八籤飛散して

英語訳

**Right Page Upper Section**
Many followed him in scholarly association. Such figures as Junior Protector and Duke of Yan Lu Xiangxian, Guest Receptor He Zhizhang, Li Yong of Beihai, Secretary Xu Anzhen, and Remonstrance Official Chu Tinghui were closest to the Master, forming bonds of perfect friendship. This was no less than the gathering of Zhi Daoling and Xu Xun at Xujia, or the assembly of Huiyuan and Lei Cizong at Mount Lu. In the twenty-fifth year of Kaiyuan, he took up his staff and returned east. The following year the court issued an edict to establish Kaiyuan Temple. Prefect Zhang Chu recommended the Master to head it. He greatly promoted the Way and Dharma, his reputation spreading through court and countryside. Those who came with frost-wrapped staffs and rain hats were like clouds, fearing to be late. The Master received and guided them according to their spiritual capacity, showing not the slightest sign of weariness. Buddhist disciples of the Yangtze and Huai regions considered that unless one had once ascended his ordination platform, one could not be considered to have obtained the Dharma. In the fourteenth year of Tianbao, the tides of the Zhe River surged south to Qiantang. The Great Cloud Monastery was in the path of these rushing torrents, and the entire community was greatly worried, seeking rescue from the Master. The Master led a thousand students in lecturing on vinaya and reciting the Prajñāpāramitā to bring merit to the Dragon King Wuxu. On the last night of the fifth month, in a trance-like state, he saw a divine being magnificently clothed and capped, who bowed and apologized saying: "Having received the Master's Dharma offering, I shall now change the course of the waves." Before long white sand welled up everywhere, smooth as a jade mirror. Those who saw and heard of this marveled at this unprecedented occurrence. During the Zhide era, when Prime Minister Wang went out to govern Yue, he heard that monks were neglecting the Dharma and violating many teaching standards. He requested the Master to serve as Monastic Controller. The Master strictly disciplined them, implementing vinaya regulations with tireless guidance and support. In less than ten days, this became an accepted practice. On the seventeenth day of the eleventh month of the sixth year of Dali, he summoned his disciples, finished entrusting final matters to them, and passed away peacefully. The following year on the twenty-fourth day of the eleventh month, his disciples honored his complete body with a stupa on the south side of Mount Qinwang. Those attending the funeral numbered in the thousands; their wailing moved the mountains, banners and flowers covered the fields. He lived eighty years with sixty-one years as a monk. He ordained over 100,000 disciples. Those who inherited his Dharma and resided separately in various temples included Miaxi

**Right Page Lower Section**
Changzhao, Jianfa Qingyuan, Longxing Shenwan, Yinjing Dao'ang, Longxing Yibin, Kaiyuan Bianxiu, Qixia Zhaoliang, Longxing Fajun and several others. Qingliang Chengguan and Jingxi Zhanran also entered his chambers to receive vinaya. The Master lectured on the *Dharmaguptaka Vinaya* thirty-five times and held more than twenty sessions on the *Revised Handbook*. He once composed *Record of Correct Manifestation in Ten Volumes* to explain the *Practice Manual*. This was one of sixty schools. In the eleventh year of Dali, Duke Xu of Guiji erected a stele praising his virtue.

The eulogy says: Master Manyi proclaimed the Sammatīya Vinaya at Chongfu Temple. None of those who emerged from under his influence failed to excel brilliantly. Among them Master Daliang of Guanyin was the finest. When Liang found a teacher and was called an inner-chamber disciple, he was truly Manyi's legitimate heir. He also transmitted the vinaya of Nanshan. His Dharma assemblies were particularly supreme in the Yangtze-Huai region. Therefore those with aspiration considered that unless they once ascended his platform, they had not obtained the Dharma. The transformative influence of the Master's virtue and conduct penetrated deeply into people. Alas! As a great person of his generation, he was sufficient to spread his fragrant achievements to immortality.

**Tang Dynasty Master Huiqin Biography**
The Vinaya Master's name was Huiqin, lay surname Xu. He was from Jianchang in Hongzhou, a descendant of the Han Prince Ruzi. His wisdom was profound and deep, his spiritual function lofty and brilliant. At twenty-two years of age, he sought the Way at Zhushan in Linchuan. After five years he shaved his hair and resided at Longgang Temple in Gao'an. Soon he received full ordination from Tripiṭaka Master Yijing. Yijing, seeing the Master's brilliance, promoted him as a chief assistant in translation work. Everyone respected him, calling him a spiritual hero of Hongzhou. The Master thoroughly investigated vinaya teachings and was also versed in the *Diamond*, *Vimalakīrti*, *Abhidharmakośa* and other texts. Moreover, he had literary talent and could compose texts, enjoying reading the *Book of Changes* and *Zuo Commentary*.

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At the end of Kaiyuan he traveled north to the capital and served as Fuxian Great Virtue. He constantly recited the *Nirvana Sutra* and also lectured on it for others. Daily two to three thousand people sat beneath him. His wisdom and eloquence were unobstructed, like gorges collapsing and rivers rushing. Through this his fame stirred the imperial capital. When Lushan's rebellion occurred, he took his staff and returned south. He dwelt between the twin peaks of Hongjing in Western Sichuan, admiring the traces left by the eminent monk Houxian, and established a forest retreat north of the temple. The beauty of mountain springs reached the extremes of profound seclusion. Later it is unknown where he died. He had fully ordained disciples totaling over ten thousand. His writings include *Supplementary Performance of Vinaya Ceremonies in Ten Volumes*. He also once composed *Stele for the Ordination Platform of Longxing Temple*, which became widely celebrated.

**Tang Dynasty Master Jinpyo of Geumsan Temple in Baekje Biography**
Vinaya Master Jinpyo was from the country of Baekje. His clan origins are unclear. For generations his family made hunting their profession. The Master was particularly agile and skilled at archery. During the Kaiyuan years while chasing beasts in the fields, he rested wearily among the field ridges. Seeing many frogs, he thought to himself: "Could these not be made into soup?" He therefore broke willow branches and strung about thirty of them, placing them in deep water. Again chasing beasts, he returned by another path and forgot to retrieve the strung frogs. The following spring, still hunting in that place, he heard frog sounds and went to the water to look. Those he had strung were all gasping but still alive. The Master reproached himself saying: "For my appetite I have caused them to suffer for a full year. Can this sin be forgiven?" He then broke the willow branches and released them. Immediately he drew his sword, cut his hair, and fled into the deep mountains. Practicing intense repentance, prostrating his body to the ground in vows, he faced Maitreya Bodhisattva, seeking to receive bhikṣu precepts. Circumambulating and prostrating continuously, his mind never resting, he doubled his efforts at night beyond his daytime practice. After seven days and nights of this, he saw Bodhisattva Kṣitigarbha

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shake a golden staff in his hand, encouraging him and teaching him to develop the conditions for precepts, creating the preliminary practices for receiving them. Joy spread throughout his body and his courage increased further. When the second seven days were complete, suddenly a great demon appeared with a terrifying form and cast the Master down below a cliff, yet his body was not damaged by even a hair. Crawling back up onto the stone platform, the demonic manifestations still had not ceased, but the Master paid them no heed. On the twenty-first day, at daybreak he heard bird sounds saying "The Bodhisattva comes!" Soon the mountains and rivers became level and smooth without heights or depths, forming a silver-colored world. White clouds hung in layers as if soaked in powder. Fragrant breezes and flower-rain were beyond what any worldly scenery could compare with. The Lord of Tuṣita Heaven appeared with majestic bearing, surrounded by various attendants around the stone platform. At that time Maitreya slowly approached the platform site, placed his hand on the Master's head and said: "Excellent, great man! Seeking precepts thus, even Mount Sumeru could be pushed aside, but your mind must not retreat or fall." After praising and stroking him repeatedly, he then conferred the precepts. The Master's body and mind became harmonious and joyful, like the bliss of the third dhyāna. Soon he obtained the divine eye, seeing clearly without obstruction. Maitreya personally bestowed the three Dharma robes and a clay bowl, and granted him the name Jinpyo. Suddenly from beneath his knees emerged two divination sticks - one inscribed "Nine" and the other inscribed "Eight," each with two characters. Looking at these sticks, they were neither ivory nor jade, yet he never learned what material they were made from. Giving them to the Master, he said: "In future when people come to you seeking precepts, you should first have them repent their sins. Sins and merit arise from keeping or violating [precepts]. The method of repenting sins may take ninety days, or forty days, or twenty-one days as one period. When the period is complete and you wish to know the signs of whether sins are extinguished or not, then make 108 additional sticks, inscribe on them the names of the 108 afflictions, use the previous two sticks to match with them, and cast them toward the sky. If the 108 sticks scatter flying