一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
行樹下＿一。禅誦之暇。好作＿二詩文＿一。豪特之気凌＿二-咵前輩＿一。有＿二潘
阮江謝之淵源＿一。嘗有＿下題＿二静林寺＿一偈＿上。曰。静林渓路遠。蕭帝
有＿二遺蹤＿一。水撃＿二羅浮磬＿一。山鳴＿二于闐鐘＿一。灯伝三世火。樹老
五株松。無数煙霞色。空聞昔臥龍。其長編短偈例＿レ此可＿レ
知矣。師雖＿レ隠＿二-約寂寞之浜＿一。而名満＿二縉紳之間＿一。故天台道
士潘志清。襄陽朱放。南陽張継。安定皇甫曽。范陽張南
史。呉郡陸迅。東海徐疑。景陵陸鴻漸輩。皆為＿二塵外之友＿一。
毎＿二相逢＿一清談度＿レ日。後移＿二杭州龍興寺＿一。一旦示＿レ疾。集＿二門
弟子＿一嘱＿二後事＿一已奄然而蛻。実宝応元年十月十六日也。
享＿二報齢＿一 二十有五。坐一十五夏。一時皂素識与＿レ不＿レ識。莫＿レ
不＿二哀慕＿一。門人行＿二闍維法＿一。樹＿二碑於武林山東峰之陽＿一。師嘗
著＿二法性論若干巻＿一。及詩文並行＿二于世＿一云。
賛曰。一公。徳成＿二于内＿一。文見＿二乎外＿一。而芥＿二-屣栄耀＿一。肆＿二心
於山水之間＿一。其孤征絶俗。雪鴻戻＿レ 天。仰不＿レ可＿レ及。至＿二於
金泉自然涌出㪺＿レ之不＿一レ竭。此又道徳之所＿レ致也。比＿二夫抜＿レ
剣刺＿レ山拝＿レ井龥＿一レ 天。則殊間矣。嗚呼若＿レ公者。当時孰不＿レ
望＿三其大転＿二法輪＿一。而世寿僅僅如＿レ此。寧不＿レ使＿二予有＿一レ所＿レ感
【右頁下段】
乎。
　　唐呉郡虎丘寺等至翰律師伝
律師諱斉翰。等至其字也。族出＿二呉興沈氏＿一。高曽事＿二陳隋＿一。
祖考隠＿レ徳不＿レ仕。師素無＿レ適＿二俗韻＿一。天宝八年。以＿三制恩獲＿二
薙落＿一。配＿二名永定寺＿一。明年冬。躋＿二 五分壇＿一。納＿二形具戒＿一。遷隷＿二
開元＿一。博極＿二律部＿一。兼精＿二法華＿一。俊邁之声絶＿二-出流輩＿一。又受＿二
道俗請＿一。住＿二呉郡虎丘寺＿一。弘＿二-闡相部＿一。徳馨遠聞。尋主＿二蘇
湖戒壇＿一。大暦十年。入＿二流水念仏道場＿一。於＿二正定中＿一西方諸
相頓現。忽作＿レ歌曰。流水動兮波漣漪。芙蕖輝映兮宝光
随。乗＿レ光西邁兮偕者誰。是年俄示＿二微疾＿一。謂＿二門弟子＿一曰。
有＿レ鶴飛＿二-翔我前＿一。爾曹見之乎。必謝之躯雖＿レ聖未＿レ免。言訖
回＿二-瞻聖像＿一。泊然化去。春秋六十八。臘二十有六。師道性
淵黙無＿二外飾＿一。視＿二栄名厚利＿一若＿レ将＿レ浼焉。一室翛然。安静
自怡。受業門人如隠戒壇宣兌等若干人。杼山然公為＿二塔
銘＿一。
賛曰。翰公平時慧業。姑置弗＿レ論。只如＿三流水場中頓見＿二西
方勝境＿一。豈非＿二精誠之明験＿一歟。其一段逍遥自得著＿二-見于
【左頁上段】
歌詞中＿一。嗚呼若＿二翰公＿一者。有＿下未＿レ易＿二追躡＿一之者＿上。
　　唐湖州杼山如昼然律師伝
律師諱皎然。字如昼。法嗣＿二堅道直律師＿一。長城人。姓謝氏
謝霊運十世之孫也。自＿レ幼出家。風度凝遠有＿二逸才＿一。登戒
畢。聴＿二毘尼道＿一。探＿二-索微隠＿一。又謁＿二諸禅林＿一了＿二心要＿一。旁通＿二儒
家経＿一。特長＿二詩文＿一。奇詞麗句散＿二-在衆口＿一。識者以為。釈門偉
器也。与＿二霊徹。道標結為＿二林下交＿一。声望並熾。風簷月牖
語。蝉連不＿レ能＿レ休。時人為＿二之語＿一曰。霅渓昼能清秀。稽山
徹洞＿二氷雪＿一。余杭標摩＿二雲霄＿一。天下士大夫若＿二韋応物盧幼
平呉季徳李萼皇甫曽梁粛崔子向薛逢呂渭楊逵＿一。皆服＿二
其標致＿一。師莫＿レ非＿下始以＿二詩句＿一牽勧令＿上レ入＿二仏智＿一。後居＿二東渓
草堂＿一。恥＿下以＿二詩文＿一名＿上レ世。嘗歎曰。借使有＿二宣尼之博識。胥
臣之多聞＿一。終朝目前矜＿レ道侈＿レ義。適足＿三以撓＿二我性真＿一。豈若＿下
孤松片雲蒲団相対。無＿レ言而意得。至静而神諧者＿上哉。於＿レ
是取＿二所＿レ著詩文＿一投＿二於火中＿一。輒肥＿二-遁于杼山＿一。後中丞李洪
刺＿二湖州＿一。枉＿レ駕訪＿レ師。請＿二-及詩文＿一。師曰。貧道役＿二筆硯＿一 二十
余年。一無＿二所得＿一。冥＿二-捜物累＿一。徒起＿二我人。今棄＿レ之久矣。洪
【左頁下段】
捜＿二之民間＿一。僅得＿二 十巻＿一。一覧而歎曰。早年曽見＿二沈約品藻。
慧休翰林。庾信詩箴＿一。三子所＿レ論殊不＿レ及＿レ此。師嘗居＿二興
国寺＿一。損＿二衣資＿一興＿二冥斎＿一。施＿二鬼神食＿一。有＿二軍吏沈釗者＿一。一夕
到＿二駱駝橋＿一。月色皎如見＿三数人盛＿二-飾衣冠＿一。釗怪之問曰。如
何到＿レ此。曰。項王祠東興国寺然師修＿二冥斎＿一。在＿レ茲伺耳。釗
翌日往覆。果是鬼物矣。又長城赳胥銭沛行＿レ役泊＿二舟呂
山南＿一。見＿下数十百人得非提＿二食器＿一負＿二束帛＿一怡然語笑而過＿上。
問＿二其故＿一。云赴＿二然師斎＿一来。師以＿二貞元年間＿一終＿二於寺＿一。春秋
未＿レ詳。所＿レ著有＿二儒釈交遊伝及内典類聚共四十巻。号呶
子十巻＿一。行＿二于世＿一。後于頔序＿二其文集＿一進＿二于朝＿一。徳宗詔蔵＿二秘
閣＿一。天下栄＿レ之。
　　唐廬山東林寺熙怡律師伝
律師名熙怡。生＿二于桂陽曹氏＿一。体識深静。風度端敏。年二
十二。受＿二具戒於南嶽＿一。至徳初。首＿二衆于東林＿一提＿二-唱宗乗＿一。
有＿三声流＿二-衍天下＿一。諸侯庶民無＿レ不＿二望＿レ風瞻敬施資填委＿一。師
即散＿二於衆＿一。毫髪不＿レ留。其自処則布衣糲食而已。趺＿二-坐
一室＿一。切＿二-磋心要＿一。大暦五年躋＿二 五老峰＿一。愛＿二林巒幽邃＿一。甚

現代語訳

【右頁上段】
樹下を経行した。禅誦の暇には、詩文を作ることを好んだ。豪特の気は前輩を凌駕し、潘岳・阮籍・江淹・謝霊運の淵源があった。嘗て静林寺に題した偈があった。曰く「静林渓路遠し、蕭帝遺蹤有り。水は羅浮の磬を撃ち、山は于闐の鐘を鳴らす。灯は三世の火を伝え、樹は老いて五株の松あり。無数の煙霞の色、空しく聞く昔の臥龍」と。その長編短偈もこの例で知ることができる。師は寂寞の浜に隠約していたが、名は縉紳の間に満ちていた。故に天台の道士潘志清、襄陽の朱放、南陽の張継、安定の皇甫曽、范陽の張南史、呉郡の陸迅、東海の徐疑、景陵の陸鴻漸の輩が、皆塵外の友となった。相逢する毎に清談して日を度った。後に杭州龍興寺に移った。一旦病を示し、門弟子を集めて後事を嘱し已んで奄然として蛻化した。実に宝応元年十月十六日のことである。報齢二十五歳を享けた。坐一十五夏。一時、皂素を問わず識ると識らざるとに関わらず、哀慕しない者はなかった。門人は闍維法を行い、武林山東峰の陽に碑を樹てた。師は嘗て法性論若干巻を著し、及び詩文並びに世に行われている。

賛に曰く「一公は、徳内に成り、文外に見れて、而して栄耀を芥屣し、心を山水の間に肆にした。その孤征絶俗は、雪鴻の天に戻るが如く、仰いでも及ぶべからず。金泉自然に涌出して之を汲めども竭きずに至っては、此れ又道徳の致す所なり。夫の剣を抜き山を刺し井を拝して天に龠するに比すれば、則ち殊に間なり。嗚呼公の若き者、当時孰か其の大いに法輪を転ずることを望まざらん。而るに世寿僅々かくの如し。寧ろ予をして感ずる所有ら

【右頁下段】
しめざらんや」と。

　　唐呉郡虎丘寺等至翰律師伝
律師の諱は斉翰、等至はその字である。族は呉興の沈氏より出た。高曽は陳隋に事え、祖考は徳を隠して仕えなかった。師は素より俗韻に適することなく、天宝八年、制恩を以て薙落を獲得した。永定寺に配名された。明年の冬、五分壇に躋り、形を納めて具戒を受けた。開元寺に遷隷し、律部を博極し、兼ねて法華に精通した。俊邁の声は流輩を絶出した。又道俗の請を受けて、呉郡虎丘寺に住し、相部を弘闡した。徳馨遠く聞こえた。尋いで蘇湖戒壇を主した。大暦十年、流水念仏道場に入り、正定中に於いて西方の諸相頓現した。忽ち歌を作って曰く「流水動きて波漣漪あり、芙蕖輝映して宝光随う。光に乗じて西に邁く、偕する者は誰ぞ」と。是年俄かに微疾を示し、門弟子に謂って曰く「鶴有りて我が前に飛翔す。爾曹これを見るか。必ず謝すべし、躯は聖と雖も未だ免れず」と。言い訖って聖像を回瞻し、泊然として化去した。春秋六十八、臘二十六。師の道性は淵黙にして外飾無く、栄名厚利を視ること将に浼さんとするが若くであった。一室翛然として、安静自怡していた。受業の門人は隠戒・壇宣・兌等若干人の如し。杼山の然公が塔銘を為した。

賛に曰く「翰公の平時の慧業は、姑く置いて論ぜず。只だ流水場中に頓かに西方勝境を見るが如きは、豈に精誠の明験に非ざらんや。その一段逍遥自得が歌詞中に著見す。嗚呼翰公の若き者は、未だ追躡し易からざる者有り」と。

【左頁上段】
　　唐湖州杼山如昼然律師伝
律師の諱は皎然、字は如昼。法嗣は堅道直律師である。長城の人。姓は謝氏、謝霊運の十世の孫である。幼より出家し、風度凝遠にして逸才有り。登戒畢って、毘尼道を聴き、微隠を探索した。又諸禅林に謁して心要を了し、旁ら儒家の経に通じた。特に詩文に長じ、奇詞麗句は衆口に散在した。識者は以為く釈門の偉器なりと。霊徹・道標と結んで林下の交と為し、声望並び熾んであった。風簷月牖の語、蝉連して休むこと能わず。時人これが為に語って曰く「霅渓の昼能く清秀、稽山の徹氷雪を洞き、余杭の標雲霄を摩く」と。天下の士大夫、韋応物・盧幼平・呉季徳・李萼・皇甫曽・梁粛・崔子向・薛逢・呂渭・楊逵の若きは、皆その標致に服した。師は始めは詩句を以て牽勧して仏智に入らしめることを非とせず、後に東渓草堂に居し、詩文を以て世に名づくを恥じた。嘗て歎じて曰く「借使宣尼の博識、胥臣の多聞有るとも、終朝目前道を矜り義を侈るは、適た以て我が性真を撓すに足るのみ。豈に孤松片雲蒲団相対し、言無くして意得、至静にして神諧する者に若かんや」と。是に於いて著す所の詩文を取り火中に投じ、輒ち杼山に肥遁した。後に中丞李洪湖州を刺し、駕を枉げて師を訪い、詩文を請及した。師曰く「貧道筆硯に役すること二十余年、一も所得無し。物累を冥捜し、徒らに我人を起こす。今これを棄つること久し」と。洪

【左頁下段】
これを民間に捜し、僅かに十巻を得た。一覧して歎じて曰く「早年曽て沈約の品藻、慧休の翰林、庾信の詩箴を見たり。三子の論ずる所殊に此れに及ばず」と。師は嘗て興国寺に居し、衣資を損じて冥斎を興し、鬼神食を施した。軍吏沈釗なる者有り、一夕駱駝橋に到り、月色皎として数人の衣冠を盛飾するを見るが如し。釗これを怪しみ問うて曰く「如何にして此に到るや」と。曰く「項王祠東の興国寺、然師冥斎を修す、茲に在りて伺うのみ」と。釗翌日往きて覆すに、果たして是れ鬼物なり。又長城の赳胥銭沛、役を行じて舟を呂山南に泊し、数十百人の食器を提げ束帛を負い怡然として語笑して過ぐるを見た。その故を問えば、云く「然師の斎に赴く来なり」と。師は貞元年間を以て寺に終った。春秋詳らかでない。著す所に儒釈交遊伝及び内典類聚共四十巻、号して呶子十巻有り、世に行わる。後に于頔その文集に序して朝に進めた。徳宗詔して秘閣に蔵し、天下これを栄とした。

　　唐廬山東林寺熙怡律師伝
律師の名は熙怡。桂陽の曹氏に生まれた。体識深静にして、風度端敏であった。年二十二にして、南嶽に於いて具戒を受けた。至徳の初め、東林に於いて衆に首たり、宗乗を提唱した。声の天下に流衍する有り。諸侯庶民風を望んで瞻敬し施資填委せざる無し。師は即ち衆に散じ、毫髪も留めず。その自処は則ち布衣糲食のみ。一室に趺坐し、心要を切磋した。大暦五年五老峰に躋り、林巒の幽邃を愛し、甚だ

英語訳

**Right Page Upper Section**
walking meditation under trees. In his leisure from meditation and chanting, he loved composing poetry and prose. His heroic and exceptional spirit surpassed his predecessors, carrying the literary heritage of Pan [Yue], Ruan [Ji], Jiang [Yan], and Xie [Lingyun]. He once composed a verse titled "On Jinglin Temple" that read: "The stream path to Jinglin Temple is distant, Emperor Xiao left traces here. Water strikes the Luofu chimes, mountains sound the Khotan bells. Lamps transmit the fire of three lifetimes, ancient trees hold five-stemmed pines. Countless hues of mist and clouds, we only hear of the sleeping dragon of old." His long compositions and short verses can be understood from this example. Though the Master lived in hidden simplicity by the lonely shore, his name filled the circles of the literati. Therefore Daoist Pan Zhiqing of Tiantai, Zhu Fang of Xiangyang, Zhang Ji of Nanyang, Huangfu Ceng of Anding, Zhang Nanshi of Fanyang, Lu Xun of Wu Commandery, Xu Yi of Donghai, and Lu Hongjian of Jingling all became his friends beyond the dust. Whenever they met, they spent their days in refined conversation. Later he moved to Longxing Temple in Hangzhou. One day he showed illness, gathered his disciples to entrust them with final affairs, then peacefully passed away. This was actually the sixteenth day of the tenth month in the first year of Baoying. He lived twenty-five years in total. His monastic career lasted fifteen summers. At that time, whether monks or laypeople, whether they knew him or not, none failed to grieve and long for him. His disciples performed the cremation rites and erected a stele on the southern slope of the eastern peak of Wulin Mountain. The Master once composed *Treatise on Dharma-Nature* in several volumes, and his poetry and prose are also circulated in the world.

The eulogy says: "Master Yi achieved virtue internally and manifested literature externally, yet he treated glory and honor like worn sandals, letting his heart roam freely among mountains and waters. His solitary journey transcending the mundane was like a snow goose returning to heaven - looking up, one cannot reach such heights. As for the golden spring naturally gushing forth, inexhaustible when drawn from - this too was what his virtue brought about. Compared to drawing swords to stab mountains, bowing to wells and calling to heaven, there is truly a great difference. Alas, for one like Master Yi, who at that time would not hope for him to greatly turn the Wheel of Dharma? Yet his worldly lifespan was merely thus brief. How could this not cause me to feel deeply moved!"

**Right Page Lower Section**
**Biography of Vinaya Master Dengzhi Han of Huqiu Temple in Wu Commandery**
The Vinaya Master's taboo name was Qihan, Dengzhi was his courtesy name. His family descended from the Shen clan of Wuxing. His great-great-grandparents served the Chen and Sui dynasties; his grandfather and father hid their virtue and did not serve in office. The Master by nature had no inclination for worldly pursuits. In the eighth year of Tianbao, through imperial grace he obtained ordination. He was assigned to Yongding Temple. The following winter he ascended the Five-Part ordination platform and received full precepts. He was transferred to Kaiyuan Temple, thoroughly mastered the vinaya sections, and also excelled in the *Lotus Sutra*. His reputation for talent absolutely surpassed his peers. He also accepted invitations from monastics and laypeople to reside at Huqiu Temple in Wu Commandery, where he propagated the Xiangbu Vinaya. His virtuous fragrance was heard far and wide. Soon he presided over the Suhu ordination platform. In the tenth year of Dali, he entered the Flowing Water Pure Land practice hall. In deep concentration, various forms of the Western [Pure Land] suddenly appeared completely. He suddenly composed a song: "Flowing water moves with rippling waves, lotus flowers shine with precious light following. Riding the light westward - who accompanies me?" That year he suddenly showed slight illness and said to his disciples: "There is a crane flying before me. Do you see it? It must be farewell - though bodies be sacred, none are exempt." Having spoken, he turned to gaze upon the sacred image and peacefully passed away. He lived sixty-eight years with twenty-six years of monastic age. The Master's spiritual nature was profound and silent without external ornamentation; he viewed glory, fame and rich profit as if they would contaminate him. His single room was pure and empty; he was peaceful and content in tranquility. His disciples included Yinjie, Tanxuan, Dui and several others. Master Ran of Zhushan composed his pagoda inscription.

The eulogy says: "As for Master Han's usual spiritual achievements, let us set them aside for now. Just his suddenly seeing the victorious realm of the Western [Pure Land] in the Flowing Water practice hall - was this not clear evidence of his sincere devotion? His carefree contentment is clearly evident in his song lyrics. Alas, those like Master Han are not easily followed in their footsteps!"

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**Biography of Vinaya Master Ruzou Ran of Zhushan in Huzhou**
The Vinaya Master's taboo name was Jiaoran, courtesy name Ruzou. His Dharma lineage traced to Vinaya Master Jiandao Zhi. He was from Changcheng, surname Xie, a tenth-generation descendant of Xie Lingyun. He left home from childhood. His bearing was composed and transcendent with extraordinary talent. After completing ordination, he listened to the Way of vinaya and explored its subtle mysteries. He also visited various meditation monasteries to understand the essential teachings, and additionally mastered Confucian classics. He especially excelled in poetry and prose; his remarkable phrases and beautiful sentences were scattered on everyone's lips. Those with understanding considered him an outstanding vessel of the Buddhist gate. He formed friendships with Lingche and Daobiao, becoming companions in forest retreats. Their reputations burned equally bright. Their conversations under wind-swept eaves and moon-lit windows continued in unbroken chains. People of the time said of them: "Zhaxi's Zhou can achieve pure elegance, Jishan's Che penetrates ice and snow, Yuhang's Biao reaches to the clouds." Scholars and officials throughout the realm - like Wei Yingwu, Lu Youping, Wu Jide, Li E, Huangfu Ceng, Liang Su, Cui Zixiang, Xue Feng, Lü Wei, and Yang Kui - all admired their refined character. Initially the Master did not oppose using poetry to attract and encourage people to enter Buddha-wisdom, but later when residing at Dongxi Cottage, he became ashamed of being known to the world through poetry and prose. He once sighed saying: "Even if one possessed Confucius's broad learning and Xu Chen's extensive knowledge, spending all day priding oneself on the Way and boasting of righteousness before one's eyes would only serve to disturb my true nature. How could it compare to facing a solitary pine, a wisp of cloud, and a meditation cushion - understanding without words, spirit harmonious in perfect stillness?" Thereupon he took his written poetry and prose and threw them into the fire, then withdrew into reclusion on Zhushan. Later Regional Inspector Li Hong governed Huzhou and bent his carriage route to visit the Master, requesting his poetry and prose. The Master said: "This poor monk has labored with brush and inkstone for over twenty years with no achievement. Searching in darkness for material burdens, I merely stirred up self and others. I discarded them long ago." Hong

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searched for them among the people and barely obtained ten volumes. After reading through them once, he sighed saying: "In my early years I saw Shen Yue's literary criticism, Huixiu's Hanlin writings, and Yu Xin's poetic admonitions. What these three discussed does not begin to match this." The Master once resided at Xingguo Temple, using his clothing allowance to establish offerings for the dead and providing food for ghosts and spirits. There was a military officer named Shen Zhao who one evening arrived at Luotuo Bridge. In the bright moonlight he seemed to see several people in elaborate dress and caps. Zhao found this strange and asked: "How did you come to be here?" They replied: "East of the Xiang Yu shrine at Xingguo Temple, Master Ran is conducting offerings for the dead - we are here waiting for that." The next day Zhao went to verify this, and indeed they were ghostly beings. Also, Qian Pei, a corvée laborer from Changcheng, was returning home when he moored his boat south of Mount Lü and saw scores of people carrying food vessels and bearing bundles of silk, passing by with cheerful conversation and laughter. When he asked the reason, they said: "We are coming to attend Master Ran's offerings." The Master died at the temple during the Zhenyuan period. His age at death is not recorded in detail. His writings include *Biographies of Confucian-Buddhist Friendships* and *Classified Collection of Inner Canon Texts* totaling forty volumes, plus the *Nao-zi* in ten volumes, all circulating in the world. Later Yu Di wrote a preface to his collected works and presented them to the court. Emperor Dezong issued an edict to store them in the Secret Pavilion, and the entire realm considered this an honor.

**Biography of Vinaya Master Xiyi of Donglin Temple on Mount Lu**
The Vinaya Master's name was Xiyi. He was born to the Cao family of Guiyang. His physical presence and understanding were deep and tranquil; his bearing upright and keen. At age twenty-two he received full ordination at Nanyue. At the beginning of the Zhide era, he led the community at Donglin, advocating the Buddhist teachings. His reputation flowed and spread throughout the realm. Princes and common people alike looked up to his influence with reverent respect, and donations poured in abundantly. The Master immediately distributed everything to the community, not keeping even a hair's worth. His personal lifestyle consisted only of plain clothes and coarse food. He sat in meditation in his single room, earnestly discussing the essential teachings. In the fifth year of Dali he climbed to the Five Elders Peak, loving the secluded depths of the forested mountains, and extremely