一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
猶無＿レ所＿レ覩也。三日之夜見＿三百余鐙現＿二空中＿一。復現＿二光之赤
色者千余尺＿一。於＿レ是冀公蹙然作＿レ礼歎＿二未曽有＿一。俄而松間
出＿二金色手長七尺許＿一。二菩薩黄白色閃爍莫＿二正視＿一。明日
之昼。一鐙現＿二庭柏上＿一。与＿二太陽＿一争＿レ光。横布＿二玻瓈＿一。山可＿二
三里所＿一。宝珠一顆。円経一丈。熠爚可＿レ愛。西嶺山門上
起＿二大虹橋＿一。橋上梵僧老𠬲【大+丷+又】童子間出。二炬於＿二空中＿一交相＿レ
往来。如＿二送迎状＿一。其下有＿二 四菩薩＿一。両両偶立。通身放＿二雑
色光＿一。高六七十尺。忽標＿二-榜寺額於大松林後＿一。作＿レ篆＿二-書三
学字＿一。又一鐙爛然。下垂＿二 二繍帯＿一。夜出＿二金山於東林間＿一。月
方＿レ 中有＿二金銀二色鐙＿一列＿二-照知鉉法師墳側＿一。誠奇特事也。
南康王韋皋。毎歳三月就＿レ寺設＿二 三百菩薩斎＿一。中令白敏
中既為繕＿二-治衆宇＿一。且尽疏＿二其霊跡＿一以聞。大中八年詔改＿二
額開照＿一。故東川毘尼之学。卒推＿レ師之為＿二宗主＿一云。
賛曰。自＿レ古講＿二華厳＿一者。霊応非＿レ 一。載＿二諸伝記＿一。炳若＿二丹
青＿一。今源律師。日飯＿二千僧＿一。而倉粟不＿レ竭。蓋経之威神所＿レ
致。亦師之精誠所＿レ感也。至＿三於山中神異駭＿二 人心目＿一。豈非＿二
所謂人傑地霊者＿一耶。
【右頁下段】
　　唐安国寺乗如律師伝
律師名乗如。不＿レ知＿二何許人＿一也。亦不＿レ詳＿二其姓字＿一。得度稟
戒之後。博蘊＿二毘尼之学＿一。尤善駕説。恒以＿レ扶＿二-翊律教＿一為＿二
己任＿一。煆＿二-煉緇侶＿一孜孜如也。由＿レ是四衆欽＿レ風。朝野聞＿レ名。
代宗朝。奉＿レ勅与＿二翻訳＿一。兼応＿二両街臨壇度人之任＿一。先＿レ是
五衆身亡。衣資什具悉入＿二官庫＿一。而累朝未＿レ有＿二能革＿レ之者＿一。
師尽然傷＿レ心。乃奏曰。律有＿レ之。出家比丘生随得＿レ利。死
利帰＿レ僧。今若帰＿レ官。正同＿二籍沒＿一。乞循＿二律法＿一。断＿二其軽重＿一。
大暦二年。帝特下＿二明詔＿一。今後亡僧物随以入＿レ僧。仍班＿二-告
中書門牒＿一。天下遵行者。積弊頓除。師後為＿二西明安国二
刹上座＿一。不＿レ詳＿二其終＿一。所度弟子一千人。有＿二文集三巻＿一。伝＿二
于世＿一云。
賛曰。律載。有＿二比丘＿一。死衣物衆多。王家親属欲＿二並収取＿一。仏
言。王親不＿レ合。僧応＿レ得＿レ之。今観＿二代宗＿一。能納＿二如公之奏＿一。
依＿二僧律＿一以処＿二-分亡物＿一。蓋其合＿二仏之教意＿一而然也。雖＿レ然
使＿二当時不＿一レ有＿二如公＿一。安能成＿二代宗之美＿一耶。嗚呼如公之
為。其亦有＿レ功＿二於律教＿一甚大矣。
【左頁上段】
　　唐西明寺円照律師伝
律師名円照。出＿二於張氏＿一。京兆藍田人也。十歳依＿二西明景
雲律師＿一剃落。二十五躋＿二 五分壇＿一。納＿二具足戒＿一。謹愿執持。
如＿レ懐＿二宝器＿一。学律之外。遊＿二刃於経論＿一。凡華厳維摩法華涅
槃因明唯識中観等。蔚成＿二淵府＿一。旁求＿二於儒墨＿一。兼檀＿二美於
風騒＿一。名翼四起。為＿二時人＿一所＿レ重。開元中。代宗帝勅＿レ師参＿二
訳務＿一。大暦十三年。帝又詔＿二両街臨壇大徳一十四員＿一。於＿二
安国寺＿一僉＿二-定新旧両疏＿一。師与＿二曇邃。如浄諸大徳＿一同預＿二其
選＿一。帝勅＿二 中官趙鳳詮＿一。以＿二紙墨筆硯及斎糧茶果＿一充＿二其用＿一。
及＿二徳宗建中元年＿一。疏艸畢。題曰＿二勅僉定四分律疏＿一。師奉＿レ
勅抄写以進。仍乞＿二新旧両疏並行＿一。有＿レ勅許＿レ之。師材学優
瞻。於＿二律道＿一頗有＿二功緒＿一。累朝重＿二其徳＿一。充＿二臨壇両街十望
大徳内供奉検校鴻臚少卿＿一。食封一百戸。以＿二某年中＿一入
寂。行年八十有二。夏五十又八。所＿レ著有＿二僉定律疏。一
行制表集。般若三蔵続古今翻訳図紀。大乗理趣六波羅
密多経音義。三教法王存沒年代本記。再修釈迦仏法王
本記。仏現八相身利益人天成正覚記。判方等道場欲受
【左頁下段】
近円沙弥懺悔滅罪弁瑞相記。五部律翻訳年代伝授人
記等若干巻＿一。
　　唐杭州霊隠寺堅道直律師伝
律師諱守直。字堅道。銭塘范氏之子。斉信安太守瑝八
葉孫。自＿レ幼不＿レ喜＿レ畜＿レ髪。翛然有＿二塵外趣＿一。既円＿二頂相＿一。従＿二
蘇之支硎寺円大師＿一受＿二具足律儀＿一。登壇之夕。眼中光現。
長一丈余。久之乃滅。後依＿二真公于江陵＿一。猛練三寒暑。出
遊＿二-歴天下聖跡＿一。以広＿二其胸襟＿一焉。尋従＿二無畏三蔵＿一受＿二菩
薩戒＿一。又立＿レ願誦＿二華厳経＿一。一夜夢神人以＿二 一珠＿一施之。及＿レ
覚惘然如＿二珠在＿一レ握。旋入＿二 五台山＿一。攬閲凡二百過。以畢＿二其
願＿一。且披＿二大蔵＿一 三過。開元二十六年。詔挙＿二高行＿一。住＿二廬山
大林寺＿一。大暦二年遷＿二 天竺霊隠寺＿一。名称益興。五年三月
寓＿二-止龍興浄土院＿一。一日謂＿二左右＿一曰。夫至徳之人。乗＿レ如
而来。乗＿レ如而去。然彼欲＿下以＿二長縄＿一繋＿中白日＿上者。豈足＿二以
同語＿一レ此哉。終以＿二其月之二十九日＿一告＿レ終。寿七十一。臘
四十五。所度弟子如干人。其伝法上首。則湖州皎然。某
刹恵普。会稽清江。某刹道荘。杭州擇鄰。某刹神偃。常

現代語訳

【右頁上段】
まだ何も見ることはなかった。三日目の夜、百余りの灯が空中に現れるのを見た。また千余尺の赤い光が現れた。ここで冀公は慄然として礼拝し、未曾有のことを嘆じた。やがて松の間から金色の手が現れ、長さ七尺ほどであった。二菩薩が黄白色で閃爍して正視できなかった。明日の昼、一つの灯が庭の柏の上に現れて、太陽と光を争った。玻璃を横に布き、山は三里ほどの所であった。宝珠一顆、円周一丈。熠爚として愛すべきであった。西嶺の山門上に大虹橋が起こった。橋上では梵僧の老若や童子が間に現れた。二つの炬火が空中で交互に往来すること、送迎の状のようであった。その下に四菩薩がいて、両々相対して立っていた。全身から雑色の光を放ち、高さ六七十尺であった。忽ち大松林の後ろに寺額を標榜し、篆書で「三学」の字を作った。また一つの灯が爛然として、二つの繍帯を下垂した。夜に東林の間に金山を出現させた。月がちょうど中天にある時、金銀二色の灯があって知鉉法師の墳側を列照していた。誠に奇特な事である。南康王韋皋は毎年三月に寺に就いて三百菩薩斎を設けた。中令白敏中は既に衆宇を繕治し、且つ尽くその霊跡を疏して聞した。大中八年、詔して額を「開照」に改めた。故に東川の毘尼の学は、ついに師を宗主とするに推したという。

賛に曰く「古より華厳を講ずる者は、霊応一つに非ず。諸々の伝記に載せて、丹青のごとく炳らかなり。今、源律師は日に千僧に飯し、而も倉粟竭きず。蓋し経の威神の致す所、亦た師の精誠の感ずる所なり。山中の神異が人の心目を駭かすに至っては、豈に所謂人傑地霊なる者に非ずや」と。

【右頁下段】
　　唐安国寺乗如律師伝
律師の名は乗如。何処の人かを知らない。またその姓字も詳らかでない。得度稟戒の後、毘尼の学を博蘊し、尤も善く駕説した。恒に律教を扶翊することを己が任とし、緇侶を煆煉すること孜孜たるものがあった。これによって四衆は風を欽い、朝野は名を聞いた。代宗朝に、勅を奉じて翻訳に与り、兼ねて両街の臨壇度人の任に応じた。これより先、五衆身亡すると、衣資什具は悉く官庫に入り、而も累朝これを革める能う者がいなかった。師は尽然として心を傷め、乃ち奏して曰く「律にこれ有り。出家比丘は生じては利を得るに随い、死しては利僧に帰す。今もし官に帰せば、正に籍没と同じ。乞うらくは律法に循い、その軽重を断ぜん」と。大暦二年、帝は特に明詔を下し「今後亡僧の物は随って僧に入らしめよ。仍って中書門牒に班告せよ」とした。天下がこれに遵行して、積弊は頓に除かれた。師は後に西明・安国二刹の上座となった。その終わりを詳らかにしない。度した弟子一千人。文集三巻があって世に伝わるという。

賛に曰く「律に載す。比丘あり、死して衣物衆多なり。王家親属並びに収取せんと欲す。仏言う、王親は合せず、僧まさにこれを得べし」と。今、代宗を観るに、能く如公の奏を納れ、僧律に依って亡物を処分す。蓋しそれ仏の教意に合してしかるなり。然りと雖も、当時如公有らずんば、安んぞ能く代宗の美を成さんや。嗚呼、如公の為すこと、それまた律教に功有ること甚だ大なり。

【左頁上段】
　　唐西明寺円照律師伝
律師の名は円照。張氏に出づ。京兆藍田の人なり。十歳にして西明の景雲律師に依って剃落した。二十五にして五分壇に躋り、具足戒を納れた。謹愿に執持すること、宝器を懐くが如し。律を学ぶの外、経論に遊刃した。凡そ華厳・維摩・法華・涅槃・因明・唯識・中観等、蔚として淵府を成した。傍ら儒墨を求め、兼ねて風騒に美を檀にした。名翼四起し、時人の重んずる所となった。開元中、代宗帝は師に勅して訳務に参ぜしめた。大暦十三年、帝はまた両街臨壇大徳十四員を詔し、安国寺において新旧両疏を僉定させた。師は曇邃・如浄諸大徳と同じくその選に預かった。帝は中官趙鳳詮に勅し、紙墨筆硯及び斎糧茶果をもってその用に充てた。徳宗建中元年に及び、疏草畢る。題して「勅僉定四分律疏」と曰った。師は勅を奉じて抄写して進めた。仍って新旧両疏並行を乞うた。勅ありてこれを許した。師は材学優瞻にして、律道において頗る功緒があった。累朝その徳を重んじ、臨壇両街十望大徳内供奉検校鴻臚少卿に充て、食封百戸を賜った。某年中に入寂した。行年八十二、夏五十八。著す所に僉定律疏・一行制表集・般若三蔵続古今翻訳図紀・大乗理趣六波羅密多経音義・三教法王存没年代本記・再修釈迦仏法王本記・仏現八相身利益人天成正覚記・判方等道場欲受

【左頁下段】
近円沙弥懺悔滅罪弁瑞相記・五部律翻訳年代伝授人記等若干巻がある。

　　唐杭州霊隠寺堅道直律師伝
律師の諱は守直、字は堅道。銭塘范氏の子。斉信安太守瑝の八葉の孫である。幼より髪を畜うことを喜ばず、翛然として塵外の趣があった。既に頂相を円にし、蘇の支硎寺の円大師に従って具足律儀を受けた。登壇の夕、眼中に光現れ、長さ一丈余。久しくしてすなわち滅した。後に江陵の真公に依り、猛練すること三寒暑。出でて天下の聖跡を遊歴し、もってその胸襟を広くした。尋いで無畏三蔵に従って菩薩戒を受けた。また願を立てて華厳経を誦した。一夜、神人を夢み、一珠をもってこれに施した。覚むるに及んで惘然として珠が握中にあるが如し。旋いで五台山に入り、攬閲すること凡そ二百過、もってその願を畢えた。且つ大蔵を披くこと三過。開元二十六年、高行を詔挙され、廬山大林寺に住した。大暦二年、天竺霊隠寺に遷った。名称益々興る。五年三月、龍興浄土院に寓止した。一日、左右に謂って曰く「夫れ至徳の人は、如に乗じて来たり、如に乗じて去る。然れば彼の長縄をもって白日を繋がんと欲する者、豈に足ってもってこれと同語せんや」と。終にその月の二十九日をもって告終した。寿七十一、臘四十五。度した弟子若干人。その伝法上首は、則ち湖州皎然・某刹恵普・会稽清江・某刹道荘・杭州擇鄰・某刹神偃・常

英語訳

**Right Page Upper Section**
Still nothing could be seen. On the night of the third day, he saw over a hundred lanterns appear in the air. Also a red light over a thousand feet long appeared. At this Duke Ji trembled and made obeisance, marveling at this unprecedented occurrence. Soon a golden hand emerged from among the pines, about seven feet long. Two bodhisattvas of yellow-white color flickered so brightly they could not be looked at directly. The next day at noon, one lantern appeared on the cypress in the courtyard, competing with the sun for brilliance. Crystal was spread horizontally, the mountain about three li away. One precious jewel, one zhang in circumference, sparkling lovingly. A great rainbow bridge arose above the western ridge's mountain gate. On the bridge Sanskrit monks, old and young, and boy novices appeared intermittently. Two torches crossed back and forth in the air like welcoming and seeing-off ceremonies. Below them were four bodhisattvas standing in pairs. Their whole bodies emitted multicolored light, sixty to seventy feet in height. Suddenly a temple plaque was posted behind the great pine forest, written in seal script with the characters "Three Learnings." Another lantern blazed brilliantly, hanging down two embroidered ribbons. At night a golden mountain appeared among the eastern forest. When the moon was at its zenith, lanterns of gold and silver colors illuminated the side of Dharma Master Zhixuan's tomb. This was truly a miraculous event. Prince Wei Gao of Nankang held a feast for three hundred bodhisattvas at the temple every March. Palace Secretary Bai Minzhong not only repaired all the buildings but also fully documented these spiritual traces and reported them. In the eighth year of Dazhong an imperial edict changed the temple name to "Kaizhao." Therefore the vinaya studies of Eastern Chuan ultimately acknowledged the Master as sectarian leader.

The eulogy says: "Since ancient times those who lectured on the *Avatamsaka* have had numerous spiritual responses. Recorded in various biographical records, clear as paintings. Now Master Yuan daily fed a thousand monks, yet the granary never ran empty. This was brought about by the awesome spiritual power of the sutra, and also what the Master's sincerity moved. As for the divine anomalies in the mountains startling people's hearts and eyes, were these not what is called 'outstanding people in a spiritual place'?"

**Right Page Lower Section**
**Biography of Vinaya Master Chengru of Anguo Temple**
The Vinaya Master's name was Chengru. It is unknown what place he was from. His surname and courtesy name are also unclear. After receiving ordination and precepts, he comprehensively mastered vinaya studies and was especially skilled at expounding [the teachings]. He constantly made supporting and assisting the vinaya teachings his own responsibility, tempering the sangha with tireless dedication. Through this the four assemblies revered his style, and court and countryside heard his name. During Emperor Daizong's reign, he received imperial orders to participate in translation work, and concurrently served in the role of presiding over ordination platforms on both sides [of the capital]. Previously, when any of the five assemblies died, their robes, funds, and possessions all went into the imperial treasury, and for successive reigns no one was able to reform this. The Master was deeply pained by this and memorialized: "The vinaya contains this: when ordained bhikṣus live they receive benefits as they arise; when they die, the benefits return to the saṅgha. Now if they return to the government, this is exactly the same as confiscation. I request following vinaya law to determine the severity of this matter." In the second year of Dali, the Emperor specially issued a clear edict: "Henceforth the possessions of deceased monks shall accordingly enter [the possession of] the saṅgha. This shall be proclaimed in notifications from the Secretariat." When the whole realm followed this, accumulated abuses were suddenly eliminated. The Master later became head monk of both Ximing and Anguo temples. The details of his death are not recorded. He ordained one thousand disciples. He had a literary collection in three volumes that was transmitted to the world.

The eulogy says: "The vinaya records: There was a bhikṣu who died with many robes and possessions. The royal family relatives wanted to collect them all. The Buddha said: 'Royal relatives should not [take them]; the saṅgha should obtain them.'" Now observing Emperor Daizong, he was able to accept Master Ru's memorial and according to monastic vinaya distribute the possessions of the deceased. This was because it accorded with the Buddha's teaching intention. Even so, if at that time there had not been someone like Master Ru, how could Emperor Daizong's virtue have been achieved? Alas! What Master Ru accomplished had very great merit for the vinaya teachings.

**Left Page Upper Section**
**Biography of Vinaya Master Yuanzhao of Ximing Temple**
The Vinaya Master's name was Yuanzhao. He came from the Zhang family, a person of Lantian in Jingzhao. At age ten he took tonsure under Vinaya Master Jingyun of Ximing. At twenty-five he ascended the Sarvāstivāda platform and received full ordination. He maintained [the precepts] with care and sincerity, as if holding precious vessels. Beyond studying vinaya, he moved skillfully through sutras and treatises. Generally the *Avatamsaka*, *Vimalakīrti*, *Lotus*, *Nirvana*, *Hetuvidyā*, *Vijñānavāda*, *Madhyamaka*, etc., formed a profound treasury. He also sought in Confucian and Mohist [texts] and was accomplished in elegant poetry. His reputation spread in all directions and he was valued by his contemporaries. During the Kaiyuan period, Emperor Daizong ordered the Master to participate in translation work. In the thirteenth year of Dali, the Emperor again summoned fourteen great virtuous ones from ordination platforms on both streets to jointly determine new and old commentaries at Anguo Temple. The Master together with Great Virtuous Ones Tansui and Rujing was selected. The Emperor ordered Palace Attendant Zhao Fengquan to supply paper, ink, brushes, inkstones, and provisions of food, tea, and fruit for their use. By the first year of Jianzhong under Emperor Dezong, the commentary draft was completed. It was titled "Imperially Determined Commentary on the Dharmaguptaka Vinaya." The Master received orders to copy and present it. He also requested that both new and old commentaries be practiced in parallel. An edict granted this. The Master had excellent comprehensive learning and considerable achievement in the vinaya path. Successive dynasties valued his virtue, appointing him as one of the Ten Most Eminent Great Virtuous Ones of Both Streets' Ordination Platforms, Inner Court Attendant, Inspector Chamberlain for Dependencies, with an income of one hundred households. In a certain year he entered nirvana. He lived eighty-two years and sat for fifty-eight summers. His writings include: *Collectively Determined Vinaya Commentary*, *Yixing's Imperial Writings Collection*, *Prajñā Tripiṭaka's Continued Chart of Ancient and Modern Translations*, *Sound and Meaning of the Mahāyāna Adhyāśaya Six Pāramitās Sūtra*, *Basic Record of the Years of Existence and Death of Dharma Kings of the Three Teachings*, *Revised Record of Śākyamuni Buddha Dharma King*, *Record of the Buddha Manifesting the Eight-Phase Body to Benefit Humans and Devas and Achieve Perfect Enlightenment*, *Commentary on Judging Vaipulya Ritual Sites for Those Wishing to Receive

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Approaching Full Ordination Novices' Repentance for Eliminating Sins and Distinguishing Auspicious Signs*, *Record of Translation Years and Transmission Teachers of the Five Vinaya Divisions*, etc., totaling several dozen volumes.

**Biography of Vinaya Master Jiandao Zhi of Lingyin Temple in Hangzhou**
The Vinaya Master's taboo name was Shouzhi, courtesy name Jiandao. He was the son of the Fan family of Qiantang, eighth-generation grandson of Qi Protector of Xin'an, Qiong. From childhood he did not like keeping hair, having a carefree disposition beyond the dusty world. After completing the crown appearance, he received full vinaya precepts from Great Master Yuan of Zhiqing Temple in Su. On the evening of ascending the platform, light appeared in his eyes, over a zhang in length. After a long time it disappeared. Later he depended on Master Zhen at Jiangling, practicing intensively for three winters and summers. He traveled out to visit famous sites throughout the realm to broaden his mind. Soon he received bodhisattva precepts from Tripiṭaka Master Amoghavajra. He also made a vow to recite the *Avatamsaka Sūtra*. One night he dreamed a divine being gave him a pearl. Upon awakening, he was dazed as if the pearl were in his grasp. He then entered Mount Wutai, reading through [scriptures] about two hundred times to fulfill his vow. Moreover he perused the entire Tripiṭaka three times. In the twenty-sixth year of Kaiyuan, high conduct was summoned by edict and he resided at Dalin Temple on Mount Lu. In the second year of Dali he moved to Tianzhu Lingyin Temple. His reputation grew even more. In the third month of the fifth year he lodged at Longxing Pure Land Cloister. One day he said to his attendants: "Persons of supreme virtue come riding on suchness and depart riding on suchness. How could those who wish to tie up the white sun with long ropes be worthy of discussing this?" Finally on the twenty-ninth day of that month he announced his end. He lived seventy-one years with forty-five years of ordination. He ordained a certain number of disciples. His foremost Dharma-transmitting [disciples] were: Jiaoran of Huzhou, Huipu of a certain temple, Qingjiang of Kuaiji, Daozhuang of a certain temple, Zelin of Hangzhou, Shenyan of a certain temple, Chang[...]