一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
天性聡敏。凡内外経書触＿レ目而通。識者曰。此緇門千里駒
也。既而従＿二堅道直律師於浙陽天竺壇＿一登具。帰省侍＿二 一
公＿一。学＿二相疏幷南山抄＿一。皆通暢無＿二遺憾＿一。且善＿二文辞＿一。或賦詠
輒擅＿二誉一時＿一。嘗与＿二 一公＿一稍忤。捨而遊方。遍＿二-歴法筵＿一。自
責曰。天下行半。如＿二我本師＿一者鮮矣。乃還＿二 一公所＿一。当＿二僧
集時＿一。負＿レ荊唱言。某甲再投＿二和尚＿一。惟願摂受。一公詬罵不＿レ
已。師雨＿レ涙懺謝曰。前念無＿レ知。後心有＿レ悟。望和尚大慈
施＿二-与歓喜＿一。求哀再四。一公憫＿レ之遂為＿二師資＿一如＿レ初。一公遷
化後。謁＿二南陽忠国師＿一。密伝＿二心要＿一焉。雲棲宏禅師系＿二師於
崇行録尊師行之下＿一。因為＿二之賛＿一。今併記＿レ之。
賛曰。舎＿二聖賢＿一而知＿レ非。当＿二罵詬＿一而不＿レ退。可＿レ謂明且誠矣。
終伝＿二心印＿一。不＿レ有＿レ由乎。彼浅信之流。小嫌則長往不＿レ返。微
呵則銜＿レ恨不＿レ忘。空遇＿二明師＿一竟有＿二何益＿一。如＿下逢＿二帝主＿一不＿上獲＿二
一官＿一。惜哉。
　　唐撫州景雲寺上恒律師伝
律師名上恒。臨川南城人。姓饒氏。父名知恭。母某氏。師
童而傑異。志学之年。棄＿レ家入＿二空門＿一。習＿二経典＿一日暗＿二千言＿一
【右頁下段】
年二十二。受＿二具戒于南嶽大円大師＿一。研＿二-味毘尼＿一。妙入＿二幽
微＿一。大暦中隷＿二景雲寺＿一。講＿二-唱四分律及南山事抄＿一。貞元初。
徒居＿二予章龍興寺＿一。与＿レ師交遊者。皆法門龍象。若＿二廬阜法
真。天台霊祐。荊門法裔。興果神湊。建昌恵璡等＿一。至＿二於一
時名士姜相国公輔。顔魯公真卿。楊憑韋丹＿一。亦楽＿二与＿レ師
交＿一。元和十年十一月某日化＿二于廬山東林精舎＿一。住世七十
七年。安居五十五夏。全身帰＿二于南岡石墳＿一建＿レ塔。所度弟
子一万五千五百余人。得法上首道深。懐縦。如建。冲契
等二十人。中書舎人白居易為＿二石塔銘＿一。
　　唐会稽雲門寺源澂澈律師伝
律師諱霊澈。字源澂。湯姓。越州人。稟気貞良。清介絶＿レ俗。
削染登戒之後。研＿二-綜三蔵＿一。戒節整峻。初居＿二会稽雲門寺＿一。
以＿二毘尼＿一講訓。従＿レ之遊者。如＿レ趨＿二闤闠＿一。師用＿二翰墨＿一広＿二第一
義諦＿一。発＿二其秀句＿一如＿二千葩競放錦麗霞張。而不＿一レ見＿二春風煦
嫗之跡＿一。故一時及＿レ門之士。若＿二劉長卿。厳維。皇甫曽輩＿一。皆
願＿レ交＿二于師＿一。相共唱＿二-和於風月寂寥之郷＿一。声聞燁然流＿二-衍
四陬＿一。偶遊＿二呉興杼山＿一。皎然昼公一見＿二師風標＿一。尤為＿二忘年
【左頁上段】
交＿一。互相吟咏不＿レ知＿二夕陽之在＿一レ樹也。昼与＿二書於中丞包公＿一。
称＿二師徳才＿一。其略曰。澈公有＿下帰＿二湘南＿一詩＿上。曰。山辺水辺待＿レ
月明＿一。暫向＿二 人間＿一借＿レ路行。如今還向＿二山辺＿一去。唯有＿二湖水＿一
無＿二行路＿一。此老諸作皆妙。独此一編使＿二老僧見欲＿一レ棄＿二筆硯＿一。
而其秉心立節不＿レ可＿二多得＿一。道行空慧無＿レ愧＿二道安恵遠輩＿一
云云。包公由＿レ是遇＿レ師甚渥。又権徳神輿飛＿レ書問＿二師於昼公＿一。
昼答＿レ之如＿二前書＿一。貞元中。西遊＿二京師＿一。名振＿二輦下＿一。緇徒嫉＿レ
之。流言興＿レ謗。遂語＿二於中貴人＿一。竄＿二師于汀州＿一。師賦詠遣＿レ
情。安然守＿レ道。既而入＿二会稽＿一帰＿二東越＿一。時呉楚間諸侯賓礼
招＿二-迓之＿一。元和十一年示＿二寂于宣州開元寺＿一。柳宗元作＿レ詩
追＿二-悼之＿一。門人奉＿二全躯＿一建＿二塔于越之山陰天柱峰之陲＿一。寿
七十有一。臘若干。所度弟子秀峰等若干人。師嘗著＿二事
抄引源記二十一巻＿一。為＿二学者＿一所＿レ貴。又有＿二文集二十巻＿一。尚
書劉禹錫序＿二其首＿一。宋明教嵩禅師追＿二-慕師之風＿一。為＿レ詩曰。
澈公之清若＿二氷雪＿一。高僧天資与＿レ 人別。三十能＿レ詩名已出。
名在＿二詩流＿一心在＿レ律。不＿レ殊＿二恵遠＿一殊＿二恵休＿一。皎然未＿レ合誰与
儔。白雲蕭散何定止。忽入＿二関中＿一訪＿二包李＿一。孤清難＿レ立衆
【左頁下段】
所＿レ沮。到底無＿レ辜中＿二非語＿一。木秀＿二於林＿一風必摧。澈公懐＿レ徳
成＿二禍胎＿一。古人已往不＿二復歎＿一。為爾為＿レ詩遺＿二後来＿一。其為＿二後
賢＿一所＿二追慕＿一也如＿レ此矣。
賛曰。予聞。有＿レ徳者必有＿レ言。蓋有＿レ徳者。和順積＿レ 中。而英
華発＿レ外。無＿レ非＿二 天然之言＿一。不＿レ待＿二勉強而後成＿一。若＿二澈師＿一者。
由＿二其徳之立宏深而正大＿一。即其見＿二於言＿一。自然光明而俊
偉。非＿下苟不＿レ攻＿二其本＿一而擬＿二其末＿一。敝＿二精推敲＿一者比＿上也。嗚呼
師真彬彬乎一代之高僧矣。奈何孤清難＿レ立為＿レ衆所＿レ忌。
竟無＿レ故而遷謫。雖＿レ然師常以＿レ道凝。于＿二栄枯禍福＿一視＿レ之
不＿二翅飛埃之過＿一レ目。安有＿レ動＿二于中＿一哉。

律苑僧宝伝巻第六

現代語訳

【右頁上段】
天性聡敏であった。内外の経書すべてに触れれば通じた。識者は言った「これは僧門の千里馬である」と。その後浙陽天竺壇で堅道直律師に従って具足戒を受けた。帰って一公に侍り学んだ。相疏並びに南山抄を学び、皆通暢で遺憾なく理解した。また文辞に長けており、詩を作れば一時の誉れを独占した。かつて一公と少し意見が合わなくなり、捨てて諸方を遊行した。法筵を遍歴した後、自責して曰く「天下を半ば行いたが、我が本師のような者は稀である」と。そして一公の所に還った。僧が集まった時、荊を負って唱言した「某甲再び和尚に投じます。ただ願わくは摂受してください」と。一公は詬罵してやまなかった。師は涙を流して懺謝して曰く「前念は無知でした。後心は悟りがあります。和尚の大慈により歓喜を施してください」と。再四哀れを求めた。一公はこれを憫れみ、遂に師資の関係を初めのように結んだ。一公が遷化した後、南陽忠国師に謁し、密かに心要を伝授された。雲棲宏禅師は師を崇行録尊師行の下に系し、そのため賛を作った。今併せてこれを記す。

賛に曰く「聖賢を捨てて非を知り、罵詬に当たって退かず。明で且つ誠と謂うべきである。終に心印を伝えたのは、由る所がないだろうか。あの浅信の流れは、小さな嫌いがあれば長く往って返らず、微かな叱責があれば恨みを銜んで忘れない。空しく明師に遇っても竟に何の益があろうか。帝主に逢っても一官も獲得しないようなものである。惜しいかな」と。

　　唐撫州景雲寺上恒律師伝
律師の名は上恒。臨川南城の人。姓は饒氏。父の名は知恭。母は某氏。師は童にして傑異であった。志学の年に、家を棄てて空門に入った。経典を習い日に千言を暗記した。

【右頁下段】
年二十二で南嶽大円大師から具戒を受けた。毘尼を研味し、幽微に妙入した。大暦中に景雲寺に隷し、四分律及び南山事抄を講唱した。貞元初に予章龍興寺に徒居した。師と交遊した者は皆法門の龍象であった。廬阜法真、天台霊祐、荊門法裔、興果神湊、建昌恵璡等のようである。一時の名士である姜相国公輔、顔魯公真卿、楊憑、韋丹に至っても、また師と交わることを楽しんだ。元和十年十一月某日、廬山東林精舎で化した。住世七十七年。安居五十五夏。全身を南岡石墳に帰し塔を建てた。度した弟子は一万五千五百余人。得法の上首は道深、懐縦、如建、冲契等二十人。中書舎人白居易が石塔銘を作った。

　　唐会稽雲門寺源澂澈律師伝
律師の諱は霊澈。字は源澂。湯姓。越州の人。気を稟けること貞良で、清介にして俗を絶していた。削染し登戒の後、三蔵を研綜した。戒節は整峻であった。初めに会稽雲門寺に居し、毘尼を以て講訓した。これに従い遊ぶ者は、闤闠に趨くが如くであった。師は翰墨を用いて第一義諦を広め、その秀句を発すること千葩競い放ち錦麗霞張るが如くで、而も春風煦嫗の跡を見ることがなかった。故に一時門に及ぶの士、劉長卿、厳維、皇甫曽輩の如きは、皆師と交わることを願い、相共に風月寂寥の郷に於いて唱和した。声聞燁然として四陬に流衍した。偶々呉興杼山に遊ぶと、皎然昼公が一たび師の風標を見て、尤も忘年の

【左頁上段】
交いと為した。互いに吟咏し夕陽の樹に在るを知らなかった。昼は中丞包公に書を与え、師の徳才を称した。その略に曰く「澈公に湘南に帰る詩有り。曰く『山辺水辺月明を待つ、暫く人間に向かい路を借りて行く。如今還って山辺に向かい去る、唯だ湖水有りて行路無し』と。この老の諸作皆妙なり。独りこの一編老僧をして筆硯を棄てんと欲するを見せしむ。而してその心を秉り節を立つること多く得べからず。道行空慧道安恵遠輩に愧じること無し」云々と。包公これにより師を遇すること甚だ渥かった。また権徳神が書を飛ばして昼公に師を問うた。昼はこれに答えること前書の如くであった。貞元中、西のかた京師に遊び、名は輦下に振るった。緇徒これを嫉み、流言を興し謗を起こした。遂に中貴人に語り、師を汀州に竄した。師は賦詠して情を遣り、安然として道を守った。既にして会稽に入り東越に帰った。時に呉楚間の諸侯は宾礼を以てこれを招迓した。元和十一年宣州開元寺で示寂した。柳宗元が詩を作ってこれを追悼した。門人は全躯を奉じ越の山陰天柱峰の陲に塔を建てた。寿七十一。臘若干。度した弟子は秀峰等若干人。師は嘗て事抄引源記二十一巻を著し、学者に貴ばれた。また文集二十巻有り。尚書劉禹錫がその首に序した。宋の明教嵩禅師は師の風を追慕し、詩を為して曰く「澈公の清きこと氷雪の若し、高僧の天資人と別なり。三十にして能く詩し名已に出ず、名は詩流に在り心は律に在り。恵遠と殊ならず恵休と殊なり、皎然未だ合わず誰と儔を為さん。白雲蕭散何ぞ定止せん、忽ち関中に入りて包李を訪ぬ。孤清立ち難く衆の

【左頁下段】
沮む所と為る。到底辜無く中非の語。木林に秀でれば風必ず摧く、澈公徳を懐いて禍胎を成す。古人已に往き復た歎かず、爾が為に詩を為し後来に遺す」と。その後賢に追慕せらるること此くの如しであった。

賛に曰く「予聞く。徳有る者は必ず言有り。蓋し徳有る者は、和順中に積みて、英華外に発す。天然の言に非ざること無く、勉強を待ちて後に成るのではない。澈師の如き者は、その徳の立つこと宏深にして正大なるにより、即ちそれが言に見わるるも、自然に光明にして俊偉なり。苟くも其の本を攻めずして其の末を擬し、精を敝して推敲する者の比ではない。嗚呼師は真に彬彬乎として一代の高僧である。奈何ぞ孤清立ち難く衆に忌まれ、竟に故無くして遷謫されたのか。然りと雖も師は常に道を以て凝し、栄枯禍福に于いてこれを視ること翅の飛埃の目を過ぐるに異ならず。安んぞ中に動くこと有らんや」と。

律苑僧宝伝巻第六

英語訳

**Right Page Upper Section**
His natural disposition was intelligent and keen. With all inner and outer scriptural texts, he understood them upon sight. Knowledgeable people said: "This is a thoroughbred horse of the monastic community." Subsequently he received full ordination from Vinaya Master Jiandao Zhi at the Tianzhu Ordination Platform in Zheyang. He returned to serve and study under Master Yi. He studied the Abhidharma commentaries together with the Nanshan Commentaries, understanding all thoroughly without regret. Moreover, he excelled at literary composition. When he composed poetry he would exclusively gain the praise of his time. Once he had a slight disagreement with Master Yi, left him and traveled extensively. After visiting dharma assemblies everywhere, he reproached himself saying: "Having traveled half the world, those like my original master are rare." He then returned to Master Yi's place. When the monks were assembled, he carried thorns on his back and declared: "This person again takes refuge with the Master. I only pray for acceptance." Master Yi scolded him endlessly. The Master shed tears in confession and repentance, saying: "My previous thoughts were ignorant. My later mind has awakening. I hope the Master's great compassion will bestow joy upon me." He pleaded pitifully repeatedly. Master Yi took pity on him and thus reestablished their teacher-student relationship as before. After Master Yi passed away, he visited National Teacher Zhong of Nanyang and secretly received transmission of the essential teachings. Chan Master Hong of Yunqi placed the Master under the section of Venerable Master's Conduct in his *Record of Exalted Conduct* and therefore composed a eulogy. I now record this together.

The eulogy says: "Abandoning sages and realizing error, facing harsh words without retreat - this can be called clear and sincere. Finally receiving transmission of the mind-seal - was this without reason? Those of shallow faith, with small dislikes depart for long without returning; with slight rebuke they harbor resentment and do not forget. Having met enlightened teachers in vain, what benefit could there ultimately be? Like meeting an emperor but gaining no office - how regrettable!"

**Biography of Vinaya Master Shangheng of Jingyun Temple in Fuzhou**
The Vinaya Master's name was Shangheng. He was from Nancheng in Linchuan. His surname was Rao. His father's name was Zhigong. His mother's surname was [unspecified]. The Master was outstanding even as a child. At the age of fifteen, he abandoned home and entered the empty gate [of Buddhism]. Studying the sutras, he could memorize a thousand words daily.

**Right Page Lower Section**
At twenty-two he received full ordination from Great Master Dayuan of Nanyue. He investigated the subtle flavors of vinaya and wonderfully entered the profound and mysterious. During the Dali period he was affiliated with Jingyun Temple. He lectured and chanted the Four-Part Vinaya and the Nanshan Vinaya Commentaries. At the beginning of Zhenyuan he moved to reside at Longxing Temple in Yuzhang. Those who associated with the Master were all dragons and elephants of the dharma community, such as Fazhen of Mount Lu, Lingyou of Tiantai, Fayi of Jingmen, Shencou of Xingguo, Huijin of Jianchang, and others. Even renowned scholars of the time like Prime Minister Duke Jiang Gongfu, Duke Yan Zhenqing of Lu, Yang Ping, and Wei Dan also delighted in associating with the Master. On a certain day in the eleventh month of the tenth year of Yuanhe, he passed away at Donglin Hermitage on Mount Lu. He lived in the world seventy-seven years and resided peacefully for fifty-five summer retreats. His complete body was interred at the stone tomb on Nangang and a pagoda was built. The disciples he ordained numbered over 15,500. His foremost dharma heirs were Daoshen, Huaizong, Rujian, Chongqi and others - twenty in total. Secretariat Drafter Bai Juyi composed the stone pagoda inscription.

**Biography of Vinaya Master Yuan Chengche of Yunmen Temple in Kuaiji**
The Vinaya Master's taboo name was Lingche. His courtesy name was Yuan Cheng. His surname was Tang. He was from Yuezhou. His natural endowment was pure and good, refined and detached from the mundane. After tonsure and receiving ordination, he thoroughly studied the Tripitaka. His observance of precepts was orderly and strict. Initially residing at Yunmen Temple in Kuaiji, he taught through vinaya instruction. Those who came to study with him were like those flocking to markets. The Master used brush and ink to expound the ultimate truth, producing elegant verses like thousands of blossoms competing in bloom, brocade beauty spreading like sunset clouds, yet without seeing traces of spring wind's gentle nurturing. Therefore scholars of the time who came to his gate, such as Liu Changqing, Yan Wei, Huangfu Ceng and others, all wished to befriend the Master, together composing and responding to each other in the realm of wind, moon, and tranquility. His fame blazed forth and spread to all four corners. Once while traveling to Zhushan in Wuxing, Master Jiaoran saw the Master's bearing at first sight and especially became his friend despite their age difference,

**Left Page Upper Section**
Each composing and chanting, unaware of the evening sun setting behind the trees. Jiaoran wrote to Supervisor Bao praising the Master's virtue and talent. The essence said: "Master Che has a poem on returning to southern Hunan that goes: 'By mountains and waters awaiting bright moonlight, briefly heading toward the human realm to borrow a path. Now returning again toward the mountainside, only lake waters exist with no traveled roads.' All this elder's works are wonderful, but this single piece alone makes this old monk wish to abandon brush and inkstone. His steadfast heart and upright character cannot be easily found. His practice of the Way and empty wisdom need not be ashamed before the likes of Dao'an and Huiyuan," and so forth. Through this, Master Bao treated the Master very generously. Also, Quan Deshan sent a letter asking about the Master to Master Jiaoran. Jiaoran's reply was like the previous letter. During the Zhenyuan period, he traveled west to the capital, his fame resonating throughout the imperial city. The monastic community became jealous of him, spreading rumors and slander. They spoke to court eunuchs and banished the Master to Tingzhou. The Master composed poetry to express his feelings, peacefully maintaining the Way. Subsequently he entered Kuaiji and returned to Eastern Yue. At that time the feudal lords of the Wu-Chu region respectfully invited him with ceremonial propriety. In the eleventh year of Yuanhe he passed away at Kaiyuan Temple in Xuanzhou. Liu Zongyuan composed a poem mourning him. His disciples respectfully interred his complete body, building a pagoda at the foot of Tianzhu Peak in Shanyin of Yue. He lived seventy-one years with [several] years of monastic age. The disciples he ordained included Xiufeng and [several] others. The Master once authored *Record of Sources for Vinaya Commentary Citations* in twenty-one volumes, which was treasured by scholars. He also had a *Literary Collection* in twenty volumes. Minister Liu Yuxi wrote a preface for it. Song Dynasty Chan Master Song of Mingjiao, admiring the Master's style, composed a poem saying: "Master Che's purity was like ice and snow, a high monk whose natural endowment differed from others. At thirty he could compose poetry and his fame had already emerged, his name among poets but his heart in vinaya. Not different from Huiyuan, different from Huixiu, Jiaoran had not yet met - who could be his peer? White clouds scattered freely with no fixed dwelling, suddenly entering the capital region to visit Bao and Li. Solitary purity difficult to maintain, becoming what the masses

**Left Page Lower Section**
obstructed. In the end, blameless yet caught in slanderous words. When trees excel in the forest, wind will surely destroy them; Master Che harboring virtue became a source of calamity. The ancients have passed away with no further sighing, for you I compose this poem to leave for posterity." Such was how later worthies mourned and admired him.

The eulogy says: "I have heard that those with virtue necessarily have words [to express it]. Those with virtue indeed accumulate harmony and compliance within, while brilliance and splendor manifest outward. Nothing they say is not natural expression, not waiting for forced effort to achieve completion. One like Master Che, through his virtue being established as vast, deep, upright and great, when this appeared in his words, naturally became bright and outstanding. This cannot be compared to those who do not cultivate the root but imitate the branches, exhausting their essence in deliberate polishing. Alas! The Master was truly a refined high monk of his generation. How regrettable that his solitary purity was difficult to maintain and he was resented by the masses, ultimately being exiled without cause. Even so, the Master always condensed through the Way, viewing glory, decline, fortune and misfortune no differently than flying dust passing before the eyes. How could there be any inner disturbance?"

*Vinaya Garden Sangha Treasure Biographies, Volume Six*