一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
州道進等也。皎然為＿二塔銘＿一。
賛曰。直公登壇之夕。眼中光現。長一丈余。蓋得戒之祥
徴也。噫安得＿三 人人感戒如＿二直公＿一乎。
　　唐常州興寧寺義宣律師伝
律師名義宣。晋陵人。伝不＿レ書＿レ氏。姿性聡利。瀟洒抜＿レ俗。
登戒畢孜孜律科＿一。其砥砺之益。雖＿二寸陰＿一無＿レ廃。遍究＿二内
典＿一。兼通＿二儒家言及老氏諸書＿一。天宝初聞＿三揚州法慎律師
闡＿二化於淮甸之間＿一。即往従之。慎歎賞曰。後生可＿レ畏。其
子之謂乎。由＿レ是儕輩靡＿レ不＿二推重＿一。久之辞＿レ慎。請＿二業于周
律師之門＿一。考覈尤精。常講＿二事抄＿一。著＿二折中記六巻＿一以解
之。蓋折中者折＿二-慊融済。霊蕚。曇勝諸師之非＿一。而中＿二我之
是＿一也。師後住＿二常州興寧寺＿一。盛揚＿二道化＿一。当＿二是時＿一倡＿二道於
晋陵＿一者。若＿二慧宣公＿一。若＿二徳宣公＿一。与＿レ師皆有＿二重望＿一。人称
為＿二晋陵三宣其終未＿レ詳。師亦六十家之一也。
　　唐洪州大明寺厳峻律師伝
律師名厳峻。族樊氏。濰州人。父■【硤ヵ】州長史昭王府司馬。
師材贍而学富。年十九。応＿二進士挙＿一。以＿レ 丁＿二父艱＿一投＿二南陽
【右頁下段】
蘭若＿一出家。久之依＿二真禅師于荊州玉泉山＿一学＿二観法＿一。既而
憩＿二大雲寺＿一。衆以＿三其素究＿二毘尼＿一。推為＿二宗主＿一。声光振発。莫＿二
之与京＿一。後参＿二観浄禅師＿一。頓明＿二心要＿一。大暦元年将＿レ遊＿二清
涼山＿一。未＿レ達＿二盧陵＿一。邂＿二-逅于顔魯公＿一。一言相契。膠漆如也。
明年宜春太守聞＿二其道望＿一。馳＿レ疏以延之。四年洪州刺史
李華。迎止＿二大明寺＿一。是年三月某日。俄索＿レ浴更＿レ衣望＿レ空
合掌而蛻。春秋五十九。既遷＿レ塔。弟子円約立＿二碑于寺前
大泉池＿一。
　　唐志相律師伝
律師志相者。周律師之嗣也。受性英敏。秉＿レ禁無＿レ疵。深窮＿二
律教之淵源＿一。嘗著＿二-述会正記若干巻＿一解＿二事抄＿一師亦六十
家之一也。
　　唐潤州招隠寺朗然律師伝
律師名朗然。南徐之魏氏子。開元中棄＿レ家事＿二丹陽開元寺
斉大師＿一為＿レ師。為＿レ 人豪爽。有＿二英気＿一。天宝初依＿二華厳道光
律師＿一。受具。執＿二-持戒撿＿一。斯須不＿レ違。後学＿二 四分律抄於霊隠
遠律師＿一。又造＿二越州＿一。伏＿二-膺曇一律師＿一。領＿二諸部精要＿一。講訓
【左頁上段】
詳明。生徒四至。至徳二年奉＿レ旨拠＿二慈和寺＿一。上元中刺史
韋儇欽＿二師徳＿一。請為＿二招隠寺統領大徳＿一。於＿レ是名声喧播＿二 四
方＿一。当代貴人潤州刺史韓賁。湖州刺史韋損等。罔＿レ不＿二望＿レ
風作礼＿一。師所＿レ得施利。無＿レ論＿二豊薄＿一。悉転＿二-施悲信二田＿一。大
暦十二年冬。趺坐而化。世寿五十有四。法臘三十又五。
黒白恋慕。繞＿レ龕悲啼。越明年春建＿二塔于山之西原＿一。会＿レ葬
者一千人。師講＿二律抄＿一 二十八過。戒壇二十六登。所度弟
子清浩択言等若干人。有＿二事抄古今決十巻＿一。師亦六十家
之一也。屯田員外郎柳識述＿レ碑紀＿レ徳焉。
　　唐清法律師伝
律師名清法。姓氏郷里未＿レ暇＿二詳考＿一。周律師之神足也。習＿二
事抄＿一。貫＿二其深要＿一。講貫之余造＿二関要記十巻＿一。師亦六十家
之一也。
　　唐開元寺弁秀律師伝
律師名弁秀。姓劉氏。漢楚王交三十一代孫也。幼孤養＿二於
諸父＿一。出家事＿二霊隠謀禅師＿一。薙染。毎＿レ聞＿二禅師誨言＿一如＿二凉
風入＿一レ懐。醒然清悟。天宝四年従＿二鑑真大師＿一納＿二満足戒＿一。継
【左頁下段】
依＿二会稽曇一律師＿一。叩＿二持犯開遮之旨＿一。至徳中。粛宗帝詔
挙＿二高行＿一。獲＿レ隷＿二名呉郡之開元寺＿一。乾元間帝又下＿二詔天下
二十五寺＿一。各選＿二英僧七人＿一。長＿二-講律蔵＿一。師亦応＿二其数＿一。為＿二
一方宗首＿一。思＿二安養浄業苦海舟航＿一。精修之不＿レ怠。嘗謂＿レ 人
曰。吾専＿二於律＿一而念＿二於仏＿一。以＿二浄土＿一為＿二安養之帰＿一。不＿レ達＿二禅
宗＿一之人。或云＿二念仏是権門小教＿一。或云＿二是有相大乗＿一。此乃
蓬心不直之談。非＿二是徹透高明之説＿一何耶。夫出言即性発
意皆如。而一色一香無＿レ非＿二 中道＿一。況我正念乎。建中元年
六月十五日示＿レ病化去。有＿二庭樹＿一花葉正鮮。当＿二是日＿一俄然
萎瘁。一衆咸生＿二希有心＿一。是年七月五日遷＿レ龕窆＿二於武丘
西寺松門之右＿一。享＿二世寿＿一 六十七。夏三十五。壇場一十六
登。伝法門人道亮。道該。清会等若干人。偕繞＿二栴壇之＿一香
樹也。霅渓皎然昼公述＿レ碑旌＿レ徳焉。
賛曰。弁秀律師。徳望峻高。夐然離＿レ群。而拳拳乎安養是
念。味＿二其垂示語句＿一。与＿二 一乗了義＿一相符。而言言円融。嗚
呼其深入＿二念仏之法門＿一者乎。
　　唐惟倩律師伝

現代語訳

【右頁上段】
州道進等である。皎然が塔銘を作った。

賛に曰く「直公が登壇した夕べ、眼中に光が現れ、長さ一丈余りであった。これは得戒の祥兆である。ああ、人々がみな直公のように戒を感得することができればよいのに」と。

　　唐常州興寧寺義宣律師伝
律師の名は義宣。晋陵の人。伝記には姓氏を記さない。姿性聡明で、瀟洒として俗を抜いていた。得戒を終えると孜孜として律科に励んだ。その砥砺の益は、寸陰といえども廃することがなかった。内典を遍く究め、兼ねて儒家の言葉及び老氏の諸書に通じていた。天宝初年、揚州の法慎律師が淮甸の間で教化を闡いているのを聞き、即座に往いてこれに従った。慎は嘆賞して曰く「後生畏るべし。その子のことを謂うのであろう」と。これによって輩友は推重しない者がなかった。久しくして慎に辞し、周律師の門に業を請うた。考覈は尤も精密であった。常に事抄を講じ、折中記六巻を著してこれを解釈した。蓋し折中とは、融済・霊蕚・曇勝諸師の非を折慊し、而も我が是を中すことである。師は後に常州興寧寺に住し、道化を盛んに揚げた。この時、晋陵で道を倡える者は、慧宣公の如く、徳宣公の如く、師と皆重望があった。人は「晋陵三宣」と称した。その終わりは詳らかでない。師もまた六十家の一である。

　　唐洪州大明寺厳峻律師伝
律師の名は厳峻。樊氏の族。濰州の人。父は硤州長史昭王府司馬であった。師は才に富み学に富んでいた。年十九で進士の挙に応じた。父の艱に丁したため南陽

【右頁下段】
の蘭若に投じて出家した。久しくして荊州玉泉山の真禅師に依って観法を学んだ。やがて大雲寺に憩った。衆は彼が素より毘尼を究めていたことにより、宗主として推した。声光振発し、これと比べるものがなかった。後に観浄禅師に参じて、頓に心要を明らかにした。大暦元年、清涼山に遊ぼうとしたが、盧陵に達する前に、顔魯公と邂逅した。一言で相い契り、膠漆のようであった。明年、宜春太守がその道望を聞き、疏を馳せてこれを延いた。四年、洪州刺史李華が大明寺に迎え止めた。この年三月某日、俄かに浴を索め衣を更え、空を望んで合掌して蛻化した。春秋五十九。既に塔に遷すと、弟子円約が寺前大泉池に碑を立てた。

　　唐志相律師伝
律師志相は、周律師の嗣である。受性英敏で、禁を秉じて疵がなかった。律教の淵源を深く窮めた。嘗て述会正記若干巻を著述して事抄を解釈した。師もまた六十家の一である。

　　唐潤州招隠寺朗然律師伝
律師の名は朗然。南徐の魏氏の子。開元中に家を棄て、丹陽開元寺の斉大師を師として事えた。為人豪爽で、英気があった。天宝初に華厳道光律師に依って具戒を受けた。戒撿を執持し、斯須も違わなかった。後に霊隠の遠律師に四分律抄を学んだ。また越州に造り、曇一律師に服膺して、諸部の精要を領した。講訓

【左頁上段】
詳明で、生徒四方より至った。至徳二年、旨を奉じて慈和寺に拠った。上元中、刺史韋儇が師の徳を欽い、招隠寺統領大徳となることを請うた。ここにおいて名声四方に喧播した。当代の貴人、潤州刺史韓賁、湖州刺史韋損等は、風を望んで作礼しない者がなかった。師の得る所の施利は、豊薄を論ぜず、悉く悲信二田に転施した。大暦十二年冬、趺坐して化した。世寿五十四。法臘三十五。黒白恋慕し、龕を繞って悲啼した。越えて明年春、山の西原に塔を建てた。葬を会する者一千人。師は律抄を二十八過講じ、戒壇二十六登した。度した弟子は清浩・択言等若干人。事抄古今決十巻がある。師もまた六十家の一である。屯田員外郎柳識が碑を述べて徳を紀した。

　　唐清法律師伝
律師の名は清法。姓氏郷里は詳考する暇がない。周律師の神足である。事抄を習い、その深要を貫いた。講貫の余に関要記十巻を造った。師もまた六十家の一である。

　　唐開元寺弁秀律師伝
律師の名は弁秀。劉氏の姓。漢楚王交の三十一代の孫である。幼くして孤となり諸父に養われた。出家して霊隠の謀禅師に事え、薙染した。禅師の誨言を聞く毎に、涼風が懐に入るが如く、醒然として清悟した。天宝四年、鑑真大師に従って満足戒を納めた。継いで

【左頁下段】
会稽の曇一律師に依り、持犯開遮の旨を叩いた。至徳中、粛宗帝が高行を詔挙し、呉郡の開元寺に名を隷することを獲た。乾元間、帝はまた天下二十五寺に詔を下し、各々英僧七人を選び、律蔵を長講させた。師もその数に応じ、一方の宗首となった。安養浄業、苦海の舟航を思い、精修して怠らなかった。嘗て人に謂って曰く「吾は律を専らとし仏を念じ、浄土をもって安養の帰とする。禅宗に達せざる人は、或いは念仏は権門小教と云い、或いは有相大乗と云う。これ乃ち蓬心不直の談で、是れ徹透高明の説に非ず。何となれば、出言即ち性、発意皆如にして、一色一香として中道に非ざるは無し。況んや我が正念をや」と。建中元年六月十五日、病を示して化去した。庭樹があって花葉正に鮮やかであったが、この日に当たって俄然として萎瘁した。一衆咸く希有心を生じた。この年七月五日、龕を遷して武丘西寺松門の右に窆した。世寿六十七を享けた。夏三十五。壇場十六登。伝法の門人道亮・道該・清会等若干人が、偕に栴壇の香樹を繞った。霅渓の皎然昼公が碑を述べて徳を旌した。

賛に曰く「弁秀律師は徳望峻高で、夐然として群を離れ、而も拳拳乎として安養これを念ずる。その垂示の語句を味わえば、一乗了義と相符し、而も言言円融である。嗚呼、その深く念仏の法門に入る者か」と。

　　唐惟倩律師伝

英語訳

**Right Page Upper Section**
Zhou Daojin and others. Jiaoran composed the pagoda inscription.

The eulogy says: "On the evening when Master Zhi ascended the ordination platform, light appeared in his eyes, over a zhang in length. This was an auspicious sign of receiving the precepts. Alas! How wonderful it would be if everyone could experience the precepts like Master Zhi!"

**Biography of Vinaya Master Yixuan of Xingning Temple in Changzhou**
The Vinaya Master's name was Yixuan, a person of Jinling. The biography does not record his surname. His disposition was intelligent and keen, refined and transcending the mundane. After completing ordination, he applied himself diligently to vinaya studies. The benefits of his disciplined practice never ceased, not even for an instant. He thoroughly investigated the inner canon and was also versed in Confucian writings and various texts of Laozi. In the early Tianbao period, hearing that Vinaya Master Fashen of Yangzhou was spreading teachings in the Huaidian region, he immediately went to follow him. Shen exclaimed admiringly: "The younger generation is to be feared - this must refer to someone like you!" Through this, none among his peers failed to respect and value him. After a long time he took leave of Shen and requested to study at Master Zhou's school. His examination and verification were especially precise. He regularly lectured on the *Shichao* and wrote the *Folding Record* in six volumes to explain it. "Folding" means to refute the errors of masters Rongji, Ling'e, and Tansheng, while hitting upon our correct understanding. The Master later resided at Xingning Temple in Changzhou, vigorously promoting teaching and transformation. At that time, those who promoted the Way in Jinling - like Master Huixuan, like Master Dexuan - all had great reputations along with our Master. People called them the "Three Xuans of Jinling." The details of his death are unclear. The Master was also one of the Sixty Schools.

**Biography of Vinaya Master Yanjun of Daming Temple in Hongzhou**
The Vinaya Master's name was Yanjun, of the Fan clan, a person from Weizhou. His father was Director of Xiazhou and Military Advisor to Prince Zhao's residence. The Master was abundantly talented and richly learned. At age nineteen he responded to the presented scholar examination. Due to the hardship of his father's death, he joined a forest monastery in Nanyang and became a monk. After a long time he studied meditation methods under Meditation Master Zhen at Yuquan Mountain in Jingzhou. Eventually he rested at Dayun Temple. The assembly, because he had originally mastered vinaya, promoted him as sectarian leader. His reputation and influence flourished brilliantly, with nothing to compare. Later he visited Meditation Master Guanjing and suddenly clarified the essential points of mind. In the first year of Dali, intending to visit Mount Qingliang, before reaching Luling he had a chance encounter with Duke Yan Lu. With one word they found affinity, [becoming close] like glue and lacquer. The following year the Governor of Yichun, hearing of his reputation for the Way, sent urgent invitations to extend [an invitation to] him. In the fourth year, Hongzhou Regional Inspector Li Hua welcomed him to stay at Daming Temple. On a certain day in March of that year, he suddenly requested a bath, changed clothes, faced the sky with palms together and departed [from his body]. He lived fifty-nine years. After the pagoda was moved, disciple Yuanyue erected a stele at the Great Spring Pool in front of the temple.

**Biography of Vinaya Master Zhixiang**
Vinaya Master Zhixiang was the successor of Master Zhou. His innate nature was brilliant and keen, maintaining prohibitions without flaw. He deeply investigated the sources and depths of vinaya teachings. He once wrote the *Record of Comprehensive Assembly* in several volumes to explain the *Shichao*. The Master was also one of the Sixty Schools.

**Biography of Vinaya Master Langran of Zhaoyinsi Temple in Runzhou**
The Vinaya Master's name was Langran, son of the Wei family of Nanxu. During the Kaiyuan period he abandoned worldly affairs and served Great Master Qi of Danyang Kaiyuan Temple as his teacher. As a person he was heroic and forthright, possessing heroic spirit. In early Tianbao he received full ordination under Avatamsaka Vinaya Master Daoguang. He maintained precepts and regulations, never violating them for even a moment. Later he studied the *Four-Part Vinaya Commentary* under Vinaya Master Yuan of Lingyin. He also went to Yuezhou and respectfully served under Vinaya Master Tanyi, mastering the essential points of various sections. His lecture instruction

**Left Page Upper Section**
was detailed and clear, with students coming from all directions. In the second year of Zhide he received orders to take charge of Cihe Temple. During the Shangyuan period, Regional Inspector Wei Huan, admiring the Master's virtue, requested him to become the Head Great Virtuous One of Zhaoyin Temple. Thereupon his reputation was loudly proclaimed in all four directions. Contemporary nobles - Runzhou Regional Inspector Han Ben, Huzhou Regional Inspector Wei Sun, and others - all looked up to his influence and paid respect. Whatever donations and benefits the Master received, regardless of abundance or scarcity, he completely redistributed to the two fields of compassion and faith. In the winter of the twelfth year of Dali, he passed away sitting in meditation posture. He lived fifty-four years with thirty-five years of ordination. Both lay and monastic followers mourned and wept around his shrine. The following spring they built a pagoda on the western plain of the mountain. One thousand people gathered for the funeral. The Master lectured on the *Vinaya Commentary* twenty-eight times and ascended ordination platforms twenty-six times. The disciples he ordained included Qinghao, Zeyan, and others totaling a certain number. He had *Ancient and Modern Decisions on the Shichao* in ten volumes. The Master was also one of the Sixty Schools. Vice Director of the Bureau of Transportation Liuzhi composed a stele recording his virtue.

**Biography of Vinaya Master Qingfa**
The Vinaya Master's name was Qingfa. There is no time to investigate his surname and native place in detail. He was the outstanding disciple of Master Zhou. He studied the *Shichao* and penetrated its profound essentials. Beyond lecturing, he composed the *Record of Essential Matters* in ten volumes. The Master was also one of the Sixty Schools.

**Biography of Vinaya Master Bianxiu of Kaiyuan Temple**
The Vinaya Master's name was Bianxiu, surname Liu. He was the thirty-first generation descendant of Jiao, King of Chu in Han. Orphaned in youth, he was raised by his paternal uncles. He became a monk and served Meditation Master Mou of Lingyin, receiving tonsure. Each time he heard the Meditation Master's instructional words, it was like a cool breeze entering his bosom - clearly awakening and enlightening. In the fourth year of Tianbao he received full ordination from Great Master Jianzhen. Subsequently

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he depended on Vinaya Master Tanyi of Kuaiji, inquiring into the principles of maintaining and violating [precepts], opening and restraining. During the Zhide period, Emperor Suzong issued an edict summoning those of high conduct, and he was assigned to Kaiyuan Temple in Wu Commandery. During the Qianyuan period the Emperor again sent an edict to twenty-five temples throughout the realm, each selecting seven eminent monks to give extended lectures on the Vinaya Pitaka. The Master also answered this call, becoming a sectarian leader of one region. Thinking of Pure Land practice as a boat and bridge across the sea of suffering, he cultivated precisely without slacking. He once said to people: "I specialize in vinaya while being mindful of Buddha, taking the Pure Land as the refuge of peaceful nourishment. Those who do not understand the Zen school sometimes say Buddha-recitation is a provisional, lesser teaching, or say it is conditioned Mahayana. These are the words of a crooked, dishonest mind, not the explanation of thorough, penetrating clarity. Why? Because when words are uttered they are immediately nature, when intentions arise they are all suchness, and there is no single color or fragrance that is not the Middle Way - how much more so my correct mindfulness!" On the fifteenth day of the sixth month in the first year of Jianzhong, he showed illness and passed away. There was a courtyard tree whose flowers and leaves were perfectly fresh, but on that day they suddenly withered. The entire assembly all gave rise to minds of wonder. On the fifth day of the seventh month of that year, they moved his shrine and interred it to the right of the pine gate at Wuqiu West Temple. He enjoyed a worldly lifespan of sixty-seven years and thirty-five summers. He ascended ordination platforms sixteen times. His Dharma-transmitting disciples Daoliang, Daigai, Qinghui and others, a certain number, all circumambulated the fragrant sandalwood trees. Jiaoran of Zhaxi composed a stele to honor his virtue.

The eulogy says: "Vinaya Master Bianxiu had lofty virtue and reputation, standing far apart from the crowd, yet he was earnestly mindful of peaceful nourishment. Savoring his instructional words and phrases, they accord with the ultimate meaning of the One Vehicle, with every word perfectly interfused. Alas! Was he not one who deeply entered the Dharma-gate of Buddha-recitation?"

**Biography of Vinaya Master Weiqian**