翻刻
【右頁上段】
四畔＿一。独九八二籤卓＿二-立壇心＿一者。是得＿二 上上品戒相＿一也。若
百八籤中僅一二籤与＿二 九八二籤＿一交触。第看＿二交触之籤是
何煩悩＿一。則知此等煩悩未＿レ尽。而其人宜令＿三重加＿二悔罪＿一可
也。然後又以＿下前所＿二交触＿一之籤＿上合＿二 九八二籤＿一擲＿二空中＿一。其
籤不＿レ至＿二交触＿一而遠去者。名＿二 中品戒相＿一也。若百八籤終
於＿レ擁＿二-蔽九八籤＿一者。其罪不＿レ滅。為＿二不得戒＿一。設能志誠悔＿レ
罪。踰＿二 九十日＿一復作＿二前法＿一而不＿二擁蔽＿一者。得＿二 下品戒＿一。且
云。八者新薫也。九者本有也。已而隠矣。花萎香灺。山
川寂寥。於＿レ是師著＿レ衣持＿レ盋。猶如＿二 五夏比丘＿一。念＿二-欲下＿レ山
利＿二-益衆生＿一。而草木垂靡。渓谷坦夷。祥禽瑞獣。翔舞馴＿二-
伏後前＿一。又空中唱言。菩薩出＿レ山来。何不＿二迎接＿一。是故人
民男女愕然趍出。或布＿レ髪掩＿レ泥者。或脱＿レ衣覆＿レ路者。或
氈罽氍毹承＿レ足者。或華綑美褥填＿レ阬者。師皆践蹈之以
副＿二其意＿一。有＿二女子＿一。以＿二白氈半端＿一展而俟。師驚避他往。女
子怪＿三其不＿二平等＿一。而問＿レ之。則曰。吾非＿レ無＿レ意也。過覩＿二氈
縷間＿一皆狶子。吾恐＿レ傷＿レ生。故避＿レ之耳。蓋女子本屠家致＿レ
氈之由可＿レ知。居常有＿二 二虎＿一。左右随行。師謂＿レ之曰。吾不＿レ
【右頁下段】
入＿二郛郭＿一。如他有＿下可＿二修行＿一 地＿上。汝導以往。虎行三十里。至＿二
一山坡＿一。便自蹲住。師則掛＿二錫樹枝＿一。藉＿レ草而坐。於＿レ是施
者不＿レ督而集。荊棘之区変為＿二宝刹＿一。号曰＿二金山寺＿一。師後
不＿レ測＿レ所＿レ終。後世追＿二-慕師之風＿一。年年懺罪求戒者絶多
云。
賛曰。無辺業障海。岸在＿レ回＿レ頭。積劫黒暗室。明在＿二 一炬＿一。
表師革＿レ心変＿レ行。懇苦精誠。雖＿二金牆鉄壁＿一。必欲＿二拓開乃
已＿一。果感＿二覩史天主親為摩頂授戒＿一。宜其然矣。視＿二諸道進
之感戒＿一。疑若＿レ過＿レ之。古人所謂能光＿二前人＿一者。師其有
焉。嗚呼楽学戒者。観＿レ此可＿レ不＿二蹶然興起。而惕然自励＿一
乎。
唐越州称心寺元貞義律師伝
律師諱大義。元貞其字也。生＿二於会稽蕭山徐氏＿一。誕日多＿二
神異＿一。甫＿二 七歳＿一黠慧秀朗。父教以＿二経典＿一。日能暗＿二-誦数千
言＿一。年十二投＿二山陰霊隠寺＿一為＿二童子＿一。習＿二内法＿一。開＿レ巻輒通。
人咸歎之。景龍三年。中宗帝詔＿二 天下＿一。試＿レ経度＿レ僧。師試
中第一削染。配＿二昭玄寺＿一。日夜修学不＿レ倦。内学之外傍及＿二
【左頁上段】
孔老之書＿一。開元五年従＿二呉郡円律師＿一受＿二具足戒＿一。時開元
寺深律師有＿二善誉＿一。師入＿二座下＿一究＿二 四分律＿一。未＿レ幾深遷化。
振＿レ錫訪＿二玄儼律師于法華＿一。儼愛＿二其俊邁＿一謂＿レ之曰。于＿レ今
伝法非＿レ子而誰。声華由＿レ是日顕。称心寺超律師。請任＿二寺
職＿一。某年間親亡。葬事已畢。入＿二 天台仏隴＿一。転＿二大蔵＿一以益＿二
冥報＿一。天宝中築＿二室於故遁沃州之地＿一以居。即北塢是也。
初夢＿二 二梵僧＿一曰。汝於＿レ此有＿二 二十年縁＿一。至＿二宝応初＿一。復夢＿二
前僧＿一曰。本期＿二 二十年＿一。今満矣。魔賊将＿レ至。宜＿二速去＿一。無＿レ
何海賊袁晁竊拠＿二剡邑＿一至＿二于丹丘＿一。師因与＿二大禹寺迥律
師＿一。詣＿二左渓尊者所＿一。練＿二-冶止観＿一。於＿レ是当時士大夫帰＿レ心
焉。相国杜鴻漸。尚書薛兼訓。中丞𤢜【蜀+犬】孤峻。洺州刺史徐
嶠等。皆厚善。大暦十四年五月某日示寂。時室中聞＿二 天
楽声＿一。閲世八十有九。坐六十又三夏。門弟子塔＿二於北塢
旧居＿一。師平居誦＿二法華。涅槃。大小戒本＿一。以為＿二正業＿一。前後
戒壇二十七登。所度徒弟若干人。受戒弟子三万余人。
唐京兆安国寺如浄律師伝
律師名如浄。不＿レ詳＿二氏族生縁＿一。為＿レ 人聡穎。博達＿二儒典＿一。善＿二
【左頁下段】
筆翰＿一。工＿二文辞＿一。染衣納戒之後。精＿二-持止作＿一。未＿二嘗穿穴＿一。毎＿二
陞堂説法＿一。四方従者雲結風靡。先＿レ是関中行＿二智首律師
四分律疏＿一。魏郡法砺律師撰＿レ疏別行。似＿三亦微有＿二枘鑿＿一矣
唐初南山宣律師本＿二首大疏＿一製＿二刪補行事抄＿一。天下争伝＿二-
唱之＿一。又恒済懐素律師。先習＿二抄宗＿一。後別述＿二-開四分律記＿一
号＿二新章＿一。以＿三砺宣二師之書為＿二旧疏＿一故也。至＿二代宗大暦中＿一。
旧疏新章互相長短。十三年詔＿二 三宗律匠＿一。定＿二 二家隆殺＿一。
時推＿レ師為＿二宗主＿一。至＿二建中二年＿一。得＿二新旧二疏並行＿一者。師
之力居多焉。
唐漢州開照寺鑑源律師伝
律師鑑源者。莫＿レ知＿二種姓何国人＿一也。有＿二至行＿一。能循＿二-持律
範＿一。以表＿二-率叔季＿一。不＿三徒為＿二言説＿一而巳。然尤融＿二-貫華厳＿一。毎＿レ
講則学衆盈＿レ席。時号＿二勝集＿一。且倉廩之中。米粟纔数百斛。
而㳂＿レ夏渉＿レ秋。晨鬻午斎之饋。日給＿二千人＿一未＿二嘗匱＿一。所居
之寺多＿二異徴＿一。有＿二恵観禅師＿一。寺之耆徳也。云夜必見＿下 三百
余僧持＿二蓮鐙＿一歴歴凌＿レ空而去＿上。開元中。冀公崔寧疑＿二其妄＿一。
躬信＿二-宿山中＿一以候。仍預禁＿二山之四旁三十里母＿一レ作＿レ火。初
現代語訳
【右頁上段】
四方に散らばり、ただ九と八の二籤のみが壇心に卓立する者は、上上品の戒相を得たのである。もし百八籤中でわずか一二籤が九八の二籤と交触したならば、ただその交触した籤がどのような煩悩かを見よ。すればこれらの煩悩がまだ尽きていないことが分かり、その人には重ねて悔罪を加えさせるのがよい。その後また前に交触した籤を九八の二籤と合わせて空中に擲つ。その籤が交触に至らずに遠去する者は、中品の戒相と名づける。もし百八籤が終に九八籤を擁蔽する者は、その罪は滅せず、戒を得ずとする。もしよく志誠に罪を悔い、九十日を経て再び前法を作して擁蔽しない者は、下品の戒を得る。かつ云う「八は新薫なり、九は本有なり」と。やがて隠れた。花は萎み香は消え、山川は寂寥となった。ここで師は衣を著け盋を持ち、五夏の比丘のようであった。山を下りて衆生を利益しようと念じると、草木は垂靡し、渓谷は坦夷となった。祥禽瑞獣が翔舞して前後に馴伏した。また空中で「菩薩が山を出て来る。なぜ迎接しないのか」と唱える声があった。このため人民男女は愕然として趨り出て、ある者は髪を布いて泥を掩う者、ある者は衣を脱いで路を覆う者、ある者は氈罽氍毹で足を承ける者、ある者は華束や美褥で坑を填める者があった。師は皆これを践蹈してその意に副った。ある女子が白氈半端を展べて待っていた。師は驚いて避けて他所へ往った。女子はその平等でないことを怪しんで問うた。すると「吾は意がないわけではない。氈の縷間を見ると皆豚子である。吾は生を傷つけることを恐れ、故にこれを避けたのだ」と言った。蓋し女子は本屠家で、氈の由来を知ることができた。日常二虎がいて、左右に随行していた。師はこれに謂って「吾は郛郭には入らない。
【右頁下段】
他に修行できる地があるなら、汝導いて往け」と言った。虎は三十里行き、一つの山坡に至って、便ち自ら蹲って住まった。師は則ち錫を樹枝に掛け、草を藉いて座った。ここで施者は督促せずとも集まった。荊棘の区は変じて宝刹となった。金山寺と号した。師は後に終わる所を測り知れない。後世師の風を追慕して、年々懺罪求戒する者が絶えて多いという。
賛に曰く「無辺の業障海も、岸は頭を回らすにあり。積劫の黒暗室も、明は一炬にあり」と。表師は心を革め行を変じ、懇苦精誠であった。金牆鉄壁といえども、必ず拓開しようと欲して已まなかった。果たして覩史天主が親ら摩頂授戒するのを感得した。宜なるかなである。諸々の道進の感戒を視るに、疑うらくはこれを過ぐるが若し。古人の謂う所の「能く前人を光らす者」とは、師にそれがあるのである。嗚呼、戒を学ぶことを楽しむ者は、これを観て蹶然として興起し、惕然として自励しないでよかろうか。
唐越州称心寺元貞義律師伝
律師の諱は大義。元貞はその字である。会稽蕭山の徐氏に生まれた。誕生の日は神異が多かった。わずか七歳で黠慧秀朗であった。父が経典を教えると、日に数千言を暗誦することができた。年十二で山陰の霊隠寺に投じて童子となった。内法を習い、巻を開けば輒ち通じた。人は皆これを嘆じた。景龍三年、中宗帝は天下に詔して、経を試して僧を度した。師は試験で第一となり削染した。昭玄寺に配せられた。日夜修学して倦まなかった。内学の外に傍ら孔老の書にも及んだ。
【左頁上段】
開元五年、呉郡の円律師に従って具足戒を受けた。時に開元寺の深律師に善誉があった。師はその座下に入って四分律を究めた。幾ばくもなく深は遷化した。錫を振るって法華の玄儼律師を訪ねた。儼はその俊邁を愛して謂って「今に至りて法を伝うるは子に非ずして誰ぞ」と言った。声華はこれによって日々顕れた。称心寺の超律師が、寺職に任ずることを請うた。某年間に親が亡くなった。葬事が既に畢って、天台仏隴に入り、大蔵を転じて冥報を益した。天宝中に故の遁沃州の地に室を築いて居した。即ち北塢がこれである。初め二梵僧を夢見て「汝はこの所で二十年の縁がある」と言った。宝応初に至り、復び前僧を夢見て「本は二十年を期したが、今満ちた。魔賊が将に至らんとす。宜しく速やかに去るべし」と言った。程なく海賊袁晁が剡邑を窃拠して丹丘に至った。師は因って大禹寺の迥律師と共に、左渓尊者の所に詣でて止観を練冶した。ここで当時の士大夫が心を帰した。相国杜鴻漸、尚書薛兼訓、中丞蜀孤峻、洺州刺史徐嶠等は、皆厚く善くした。大暦十四年五月某日に示寂した。時に室中で天楽の声を聞いた。世を閲すること八十九、坐すること六十三夏。門弟子は北塢の旧居に塔した。師は平居に法華・涅槃・大小戒本を誦して正業とした。前後戒壇二十七登。度した徒弟若干人。受戒弟子三万余人。
唐京兆安国寺如浄律師伝
律師の名は如浄。氏族生縁を詳らかにしない。人となり聡穎で、儒典に博達し、筆翰に善く、文辞に工みであった。染衣納戒の後、止作を精持して、未だ嘗て穿穴しなかった。毎に堂に陞り説法すると、四方の従者が雲結風靡した。これより先、関中では智首律師の四分律疏を行い、魏郡の法砺律師が疏を撰して別行していた。微かに枘鑿があるようにも思われた。
【左頁下段】
唐初、南山の宣律師が首師の大疏に本づいて刪補行事抄を製した。天下争ってこれを伝唱した。また恒済の懐素律師は、先に抄宗を習い、後に別に開四分律記を述べて新章と号した。砺・宣二師の書を旧疏とするが故である。代宗大暦中に至り、旧疏新章互いに長短相あった。十三年、三宗の律匠を詔して二家の隆殺を定めた。時に師を推して宗主とした。建中二年に至り、新旧二疏並行を得た者は、師の力が居多である。
唐漢州開照寺鑑源律師伝
律師鑑源は、種姓何国の人かを知らない。至行があり、能く律範を循持して叔季を表率した。徒に言説のみをするのではなかった。しかし尤も華厳を融貫していた。講ずる毎に学衆席に盈ちた。時に勝集と号した。且つ倉廩の中、米粟わずか数百斛なるに、夏を沿い秋を渉って、晨鬻午斎の饋、日に千人に給して未だ嘗て匱したことがなかった。所居の寺に異徴が多かった。恵観禅師がいた。寺の耆徳である。云う、夜必ず三百余僧が蓮鐙を持って歴々として空を凌いで去るのを見ると。開元中、冀公崔寧はその妄を疑い、躬ら山中に信宿してこれを候った。仍って予め山の四旁三十里に火を作ることを禁じた。初め
英語訳
**Right Page Upper Section**
scatter to the four directions, with only the two sticks inscribed "Nine" and "Eight" standing upright in the center of the platform - this indicates obtaining the supreme grade of precept marks. If among the 108 sticks only one or two touch the "Nine" and "Eight" sticks, simply observe what afflictions are inscribed on the touching sticks. Then you will know that these afflictions are not yet exhausted, and that person should be made to repeat the repentance of sins. Afterward, again match the previously touched sticks with the "Nine" and "Eight" sticks and cast them into the air. Those sticks that do not touch but go far away are called middle-grade precept marks. If the 108 sticks ultimately cover and obstruct the "Nine" and "Eight" sticks, their sins are not extinguished and they do not receive precepts. If they can sincerely repent sins and after ninety days again perform the previous method without obstruction, they receive lower-grade precepts. Moreover it says: "Eight represents newly perfumed [consciousness], Nine represents inherent [Buddha-nature]." Then it disappeared. Flowers withered, fragrances died out, mountains and rivers became desolate. At this the Master donned robes and held his bowl, like a bhikṣu of five summers' standing. When he thought of descending the mountain to benefit sentient beings, grasses and trees drooped and swayed, valleys became smooth and level. Auspicious birds and miraculous beasts danced in flight, tame and submissive before and behind him. Also voices in the air chanted: "The Bodhisattva emerges from the mountain - why do you not welcome him?" Therefore the people, men and women, came rushing out in amazement. Some spread their hair to cover mud, some removed their clothes to cover the road, some used felt carpets and rugs to support his feet, some used flower bundles and fine cushions to fill potholes. The Master trod upon all of these to fulfill their intentions. There was a woman who spread out half a length of white felt and waited. The Master was startled and avoided going elsewhere. The woman wondered at his lack of equal treatment and questioned him. He said: "I am not without reason. Looking at the felt fibers, they are all from pigs. I fear harming life, so I avoid it." Indeed, the woman was originally from a butcher family, so the origin of the felt could be known. Habitually two tigers accompanied him, following on left and right. The Master said to them: "I will not enter towns and cities.
**Right Page Lower Section**
If there is another place suitable for cultivation, guide me there." The tigers traveled thirty li and arrived at a mountain slope, then crouched down and stayed. The Master then hung his staff on tree branches and sat on grass. At this, donors gathered without urging. The thorny area transformed into a jeweled monastery. It was named Geumsan Temple. The Master's final destination later could not be fathomed. In later generations those who admired the Master's style and annually repented sins seeking precepts were extremely numerous.
The eulogy says: "The boundless ocean of karmic obstructions - its shore lies in turning one's head. The dark room of accumulated kalpas - its light lies in a single torch." Master Jinpyo reformed his mind and transformed his conduct with earnest suffering and sincere devotion. Even golden walls and iron ramparts - he necessarily wished to break them open before stopping. Indeed he was moved to see the Lord of Tuṣita Heaven personally stroke his head and confer precepts. How fitting this was! Viewing the various ways others were moved to receive precepts, his seems to surpass them. What the ancients called "one who can illuminate those before him" - the Master possessed this. Alas! Those who delight in learning precepts - observing this, can they not rise up with determination and encourage themselves with vigilance?
**Biography of Vinaya Master Yuanzhen Yi of Chengxin Temple in Yuezhou**
The Vinaya Master's taboo name was Dayi, with Yuanzhen as his courtesy name. He was born to the Xu family of Xiaoshan in Kuaiji. On his birth day there were many divine anomalies. At merely seven years old he was clever, wise, elegant and bright. When his father taught him scriptures, he could memorize thousands of words daily. At age twelve he went to Lingyin Temple in Shanyin to become a novice. When studying the inner teachings, he understood immediately upon opening any text. Everyone marveled at this. In the third year of Jinglong, Emperor Zhongzong issued an edict throughout the realm to test scriptures and ordain monks. The Master tested first and took ordination. He was assigned to Zhaoxuan Temple. Day and night he studied tirelessly. Beyond inner learning he also studied the books of Confucius and Laozi.
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In the fifth year of Kaiyuan he received full ordination from Vinaya Master Yuan of Wu Commandery. At that time Vinaya Master Shen of Kaiyuan Temple had a good reputation. The Master entered under him and investigated the *Dharmaguptaka Vinaya*. Before long Shen passed away. He took up his staff to visit Vinaya Master Xuanyan at Fahua. Yan loved his excellence and said to him: "Now for transmitting the Dharma, who else but you?" His reputation became increasingly prominent. Vinaya Master Chao of Chengxin Temple requested him to take temple office. In a certain year his parents died. After the funeral was completed, he entered Buddha Ridge at Tiantai and recited the entire Tripiṭaka to increase merit for the deceased. During Tianbao he built a chamber on the former site of Dunwozhou to dwell - this is North Hollow. Initially he dreamed of two Sanskrit monks who said: "You have a twenty-year karmic connection at this place." When Baoying began, he again dreamed of the former monks who said: "Originally we set twenty years - now it is complete. Demon bandits will arrive - you should leave quickly." Before long the sea bandit Yuan Chao seized Shan County and reached Danqiu. The Master therefore went with Vinaya Master Jiong of Dayu Temple to the dwelling of Venerable Zuoxi to refine and cultivate śamatha-vipaśyanā meditation. At this time the scholar-officials gave their allegiance. Prime Minister Du Hongjian, Minister Xue Jianxun, Censor-in-Chief Shu Gujun, Prefect of Mingzhou Xu Jiao and others all had deep friendship with him. On a certain day of the fifth month of the fourteenth year of Dali he manifested nirvana. At that time heavenly music was heard in his chamber. He lived eighty-nine years and sat for sixty-three summers. His disciples built a stupa at his former dwelling in North Hollow. The Master habitually recited the *Lotus*, *Nirvana*, and greater and lesser precept texts as his primary practice. He ascended ordination platforms twenty-seven times before and after. He ordained a certain number of disciples. Disciples who received precepts totaled over thirty thousand.
**Biography of Vinaya Master Rujing of Anguo Temple in Jingzhao**
The Vinaya Master's name was Rujing. His clan origins and birth circumstances are not detailed. As a person he was intelligent and brilliant, broadly learned in Confucian classics, skilled in calligraphy, and accomplished in literary composition. After donning robes and receiving precepts, he precisely maintained prohibitive and prescriptive practices, never transgressing. Each time he ascended the hall to expound Dharma, followers from the four directions gathered like clouds driven by wind. Previously in the Guanzhong region they practiced Vinaya Master Zhishou's *Commentary on the Dharmaguptaka Vinaya*. Vinaya Master Fali of Wei Commandery composed a separate commentary that circulated independently. There seemed to be slight incompatibilities as well.
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In early Tang, Vinaya Master Xuan of Nanshan based his work on Master Shou's great commentary to compose the *Revised Handbook of Practices*. All under Heaven competed to transmit and chant it. Also Vinaya Master Huaisu of Hengji first studied the handbook school, then separately composed *Record of the Opened Dharmaguptaka Vinaya*, called "New Chapters," taking the books of the two masters Li and Xuan as "old commentaries." By the Dali period of Emperor Daizong, old commentaries and new chapters mutually had strengths and weaknesses. In the thirteenth year he summoned vinaya masters of three schools to determine the relative prominence of the two traditions. At that time they promoted the Master as sect leader. By the second year of Jianzhong, achieving the parallel practice of both new and old commentaries was largely due to the Master's efforts.
**Biography of Vinaya Master Jianyuan of Kaizhao Temple in Hanzhou**
Vinaya Master Jianyuan - it is unknown what his family background was or what country he was from. He had supreme conduct and was able to follow and maintain vinaya standards to serve as an example to later generations, not merely engaging in verbal explanations. However, he was especially accomplished in the comprehensive understanding of the *Avatamsaka*. Each time he lectured, students filled the seats. At the time this was called the "supreme assembly." Moreover, in the granaries there were only a few hundred bushels of rice and grain, yet from summer through autumn, the provisions for morning gruel and noon meals supplied a thousand people daily without ever running short. The temple where he resided had many miraculous signs. There was Chan Master Huiguan, an elder virtue of the temple, who said that every night he would see over three hundred monks holding lotus lanterns clearly crossing through the sky and departing. During Kaiyuan, Duke Cui Ning of Ji suspected this was false and personally spent consecutive nights in the mountains to observe. He also preemptively prohibited making fires within thirty li in all four directions around the mountain. Initially