一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
律苑僧宝伝巻第七

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐揚州恵照寺省躬律師伝
律師名省躬。睦州桐廬人。史不＿レ言＿二姓氏＿一。童年即強識。志
大言高。耆宿皆偉＿二其器＿一。礼＿二聖徳寺某老師＿一祝髪受具。霊
姓天発。研＿二-究毘尼＿一有＿レ若＿二宿構＿一。俄聞＿二姑蘇開元道恒律師
善誉＿一。特往参謁。師資契会。恒陰喜曰。甚矣吾得＿レ躬也。門
人日益親。師精勤修練。靡＿レ憚＿二喧凉＿一。遂得＿二其法＿一。実澂照大
師四世孫也。不＿三特究＿二内典＿一。兼通＿二儒学＿一。時有＿二撃輪互指
為＿レ迷者＿一。請＿レ師决判。師別＿二其是非＿一。如＿レ弁＿二黒白＿一。故諺曰義
尽＿二省躬＿一。恒復嘆曰。自＿二吾得＿一レ憚。悪言不＿レ聞＿二於耳＿一。師避＿レ席
而対曰。某仰＿二本師之道＿一。若＿下採＿二扶桑＿一以啖＿中螈蠺＿上。所＿レ患未＿レ
能＿下嘔＿二繁絲＿一以報＿上レ主耳。恒曰。言太謙矣。視＿レ子吐＿二園客五
色絲＿一。可＿レ供＿二黼繍之資＿一。其為＿二本師＿一所＿レ許如＿レ此。晩年講＿二-訓
維揚＿一。道俗争尊重焉。後不＿レ知＿レ所＿レ終。所＿レ著有＿二事抄順正記
【右頁下段】
十巻。分軽重物儀若干巻。称讃浄土経疏二巻＿一。師亦六十
家之一也。門人互文等若干人。有＿二得法上首＿一。名＿二恵正律
師＿一。住＿二京兆西明＿一。大振＿二師之道＿一云。
賛曰。孔氏曰。自＿二吾有＿一レ回門人益親。又曰。自＿二吾得＿一レ由悪言
不＿レ聞＿二於耳＿一。今観＿三躬公之於＿二恒師＿一。兼＿二 二士＿一而有之。其卓矣
哉。雖＿レ然斯特公之土苴耳。未＿レ可＿三便以＿レ此而尽＿二其道＿一也。
　　唐通玄寺常進律師伝
律師名常進。不＿レ知＿二何地人＿一也。師＿二-事姑蘇開元道恒律師＿一。
霊慧明朗。解悟絶＿レ群。薙落進具之後。博究＿二律書＿一。特妙＿二事
抄＿一。出＿二-世通玄律寺＿一。敷＿二-弘毘尼＿一。採稟之侶。有＿レ同＿二霰市＿一。如＿下
真乗公開＿二-法大刹＿一 人所＿中推崇＿上。亦師之規誨矣。師嘗撰＿二事
抄通玄記若干巻＿一。乃六十家之一也。
　　唐乾素律師伝
律師名乾素。姓字未＿レ詳。得＿二法于開元道恒律師＿一。諸部毘
尼該貫無＿レ遺。講習之美。為＿二 四方＿一所＿レ帰。著＿二事抄記六巻＿一。
乃六十家之一也。
　　唐湖州八聖道寺真乗律師伝
【左頁上段】
律師名真乗。姓沈氏。湖州徳清人也。父玄望。以＿二孝廉＿一
挙＿二袞州司馬＿一。母某氏方＿レ娠＿レ師。有＿二神光異気之瑞＿一。及＿レ誕天
姿環偉。処＿二于等夷＿一。若＿三群草中之見＿二琪樹＿一也。恒以＿二仏陀
像＿一為＿二嬉戯＿一。司馬喩＿下之必修＿二文学＿一以取＿中官職＿上。則愁然有＿二
不＿レ得＿レ已之色＿一。父母察＿三其有＿二塵外縁＿一。乃令＿二出家＿一。時魯公顔
真卿試＿レ経度＿レ 人。因命＿レ師誦＿二所習＿一。師誦＿二仏経五百紙＿一。一
無＿二遺誤＿一。公大褒異。遂剗髪住＿二 八聖道寺＿一。受具之後。依＿二
通玄寺常進律師＿一熟＿二-爛毘尼部＿一。進愛＿二其俊邁＿一謂＿二其衆＿一曰。
乗於＿二汝曹＿一非＿二伯仲＿一也。自＿レ是一衆憚＿レ之。無＿レ何西入＿二京輦＿一。
究＿二 天台法華疏于雲華寺＿一。声誉靄然。於＿レ是章信寺衆僧
延＿二-致之＿一。其講訓之頃。兼＿二経宗律柄之妙＿一。而無＿レ所＿レ愧＿二於
衆＿一。貞元間。功徳使梁公以＿下徳宗帝数幸＿二安国寺＿一応対顧
問非＿レ師不可＿上。因奏充＿二供奉大徳＿一。時其本師無滞。亦以＿二道
業＿一蒙＿二帝恩遇＿一。奏挙＿レ師為＿レ国祈＿レ福。而師以＿レ疾請＿レ告＿レ帰。
先＿レ是無滞夢。師手捧＿二白蓮華＿一南去。至＿レ是果験然。師於＿二
郷里＿一 八為＿二律学座主＿一。四為＿二臨壇正員＿一。皆徇＿二諸名縉紳請＿一
也。偶遊＿二 五台山＿一。礼＿二文殊聖容＿一。所＿レ見瑞相不＿レ可＿レ測也。晩
【左頁下段】
寓＿二護国寺＿一。礼＿二仏名経＿一百過。而懺悔法日不＿レ闕。元和十五
年冬十月示＿レ疾而寂。寿未＿レ詳。後二年。長慶壬寅十月十
三日荼＿二-毘於韶邨西隅＿一。遵＿二遺命＿一也。師嘗著＿二法華解疏記
十巻＿一。万年県尉王甄述＿レ碑以垂＿二休美＿一。
賛曰。乗公具＿二 三美＿一焉。其在＿レ胎時有＿二神光異気之祥＿一 一也。
穉齢能暗＿二-記五百紙＿一 二也。礼＿二文殊於五台＿一。所＿レ感瑞相出＿二
於思議之表＿一 三也。夫然故其能以＿二斯道＿一顕著者宜哉。
　　唐曇慶律師伝
曇慶律師者。従＿二道恒律師＿一受法。貫＿二-練衆部＿一。偏攻＿二 四分＿一。
以＿二講授＿一為＿二 四方学者之宗＿一。造＿二事抄記四巻＿一。師亦六十家
之一也。
　　唐杭州霊隠山道標律師伝
律師名標。富陽人。俗姓秦氏。世称＿二儒宦之族＿一。師年七歳。
神気秀発。不＿レ類＿二時童＿一。有＿二神僧＿一。摩＿二其頂＿一曰。此兒骨骼清
聳。眼如＿二青蓮＿一。恐非＿二世間法可＿一レ縛。若使＿二之学＿一レ仏。必有＿二善
称＿一。其父以為＿レ然。遂俾＿下投＿二霊隠山白雲峰海和尚＿一為＿中弟
子＿上。至徳二年。粛宗帝詔＿二 天下＿一。白衣通＿二仏経七百紙＿一者

現代語訳

【右頁上段】
律苑僧宝伝巻第七

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐揚州恵照寺省躬律師伝
律師の名は省躬。睦州桐廬の人。史書にはその姓氏を記していない。童年から記憶力が優れ、志は大きく言葉は高尚であった。年長者は皆その器量を偉大だと認めた。聖徳寺の某老師に礼して剃髪し具足戒を受けた。霊性は天から授かったものであり、毘尼を研究究明することは以前から備わっていたもののようであった。やがて姑蘇開元寺の道恒律師の善い名声を聞き、特に往って参謁した。師弟の契りが合った。恒は密かに喜んで言った「甚だしいかな、私が躬を得たことは」と。門人たちは日々親しみを増していった。師は精勤に修練し、暑さ寒さを厭わなかった。遂にその法を得た。実に澂照大師の四世の孫である。ただ内典を究めるだけでなく、兼ねて儒学にも通じていた。時に撃輪互指して迷いとする者があったとき、師に決判を請うた。師はその是非を分別すること、黒白を弁ずるが如くであった。故に諺に「義は省躬に尽きる」と言われた。恒はまた嘆いて言った「私が躬を得てから、悪い言葉を耳に聞かなくなった」と。師は席を避けて対して言った「某は本師の道を仰ぐこと、扶桑を採って蚕に食わせるようなものです。患うところは未だ繁絲を吐いて主に報いることができないことです」と。恒は言った「言葉が謙遜すぎる。お前が園客の五色の糸を吐くのを見れば、黼繍の資を供するに足る」と。その本師に許されること、このようであった。晩年には維揚で講訓し、僧俗が争って尊重した。後にどこで終わったかは知られていない。著したものには事抄順正記

【右頁下段】
十巻、分軽重物儀若干巻、称讃浄土経疏二巻がある。師もまた六十家の一人である。門人には互文等若干人がいた。得法の上首があり、名を恵正律師という。京兆西明に住し、大いに師の道を振るったという。

賛に言う。孔子は言った「私が顔回を得てから門人がますます親しくなった」と。また言った「私が子路を得てから悪い言葉を耳に聞かなくなった」と。今省躬公の恒師に対することを観れば、この二人の士を兼ね持っている。その卓越していることよ。しかしながら、これは特に公の土苴（些細な部分）に過ぎない。これを以てその道を尽くしたとは言えない。

　　唐通玄寺常進律師伝
律師の名は常進。どこの地の人か知られていない。姑蘇開元寺の道恒律師に師事した。霊慧は明朗で、解悟は群を絶していた。剃髪し具足戒を受けた後、律書を博く究めた。特に事抄に妙であった。通玄律寺に出世し、毘尼を敷弘した。教えを受ける仲間は、霰市（にぎやかな市場）のようであった。真乗公が大刹で開法して人々に推崇されたのも、師の規誨によるものであった。師は嘗て事抄通玄記若干巻を撰した。これも六十家の一つである。

　　唐乾素律師伝
律師の名は乾素。姓字は詳らかでない。開元の道恒律師から法を得た。諸部の毘尼を該貫して遺すところがなかった。講習の美は四方の帰するところとなった。事抄記六巻を著した。これも六十家の一つである。

　　唐湖州八聖道寺真乗律師伝

【左頁上段】
律師の名は真乗。姓は沈氏。湖州徳清の人である。父は玄望。孝廉によって袞州司馬に挙げられた。母某氏が師を懐妊したとき、神光異気の瑞があった。生まれると天姿は環偉であった。等夷の中に処すること、群草の中に琪樹を見るようであった。常に仏陀の像を以て嬉戯とした。司馬はこれを諭して必ず文学を修めて官職を取るようにと言ったが、則ち愁然として已むを得ない色があった。父母はその塵外の縁があることを察し、出家させた。時に魯公顔真卿が経を試して人を度していた。因って師に所習を誦させた。師は仏経五百紙を誦し、一つも遺誤がなかった。公は大いに褒異した。遂に剗髪して八聖道寺に住した。具足戒を受けた後、通玄寺の常進律師に依って毘尼部を熟爛した。進はその俊邁を愛し、その衆に謂って言った「乗はお前たちとは伯仲ではない」と。これより一衆は彼を憚った。やがて西して京輦に入り、雲華寺で天台法華疏を究めた。声誉は靄然たるものがあった。ここに章信寺の衆僧が延致した。その講訓のときは、経宗律柄の妙を兼ね、衆に愧じるところがなかった。貞元間、功徳使梁公は徳宗帝が数々安国寺に幸して応対顧問するには師でなければならないとして、奏して供奉大徳に充てた。時にその本師無滞も、道業によって帝の恩遇を蒙った。師を奏挙して国のために祈福させたが、師は疾を以て告帰を請うた。これより先、無滞は夢で師が手に白蓮華を捧いて南に去るのを見た。これに至って果たして験があった。師は郷里で八回律学座主となり、四回臨壇正員となった。皆諸名縉紳の請によるものである。偶々五台山に遊び、文殊の聖容を礼した。見るところの瑞相は測ることができなかった。晩年

【左頁下段】
護国寺に寓し、仏名経を百過礼し、懺悔法は日々欠かすことがなかった。元和十五年冬十月、疾を示して寂した。寿は詳らかでない。後二年、長慶壬寅十月十三日、韶邨の西隅で荼毘に付した。遺命に遵ったのである。師は嘗て法華解疏記十巻を著した。万年県尉王甄が碑を述べて休美を垂れた。

賛に言う。乗公は三つの美を具えている。その胎内にあったときに神光異気の祥があったこと、これが一つ。幼齢にして能く五百紙を暗記したこと、これが二つ。五台で文殊を礼し、感ずるところの瑞相が思議の表に出たこと、これが三つ。それ故にその能くこの道を以て顕著となったのは当然である。

　　唐曇慶律師伝
曇慶律師は、道恒律師から法を受けた。衆部を貫練し、偏に四分を攻めた。講授を以て四方の学者の宗とされた。事抄記四巻を造った。師もまた六十家の一人である。

　　唐杭州霊隠山道標律師伝
律師の名は標。富陽の人。俗姓は秦氏。世に儒宦の族と称された。師の年七歳のとき、神気は秀発し、時の童子に類さなかった。ある神僧がその頂を摩して言った「この児の骨骼は清聳で、眼は青蓮のようである。恐らく世間法では縛ることができない。もしこれに仏を学ばせれば、必ず善い称があるであろう」と。その父はその通りだと思い、遂に霊隠山白雲峰の海和尚に投じて弟子とした。至徳二年、粛宗帝が天下に詔して、白衣で仏経七百紙に通じる者は

英語訳

**Right Page Upper Section**
*Vinaya Garden Sangha Treasure Biographies, Volume Seven*

Compiled by Later Student Shi Huijian of Anyang Temple, East of the Lake
**Masters of China**

**Biography of Vinaya Master Shenggong of Huizhao Temple in Yangzhou**
The Vinaya Master's name was Shenggong. He was from Tonglu in Muzhou. Historical records do not mention his surname. From childhood he had a strong memory, great aspirations and lofty speech. Elderly masters all regarded his capacity as remarkable. He paid respects to a certain old master at Shengde Temple, received tonsure and full ordination. His spiritual nature was heaven-sent, and his investigation of vinaya seemed like something he had possessed from previous lives. Soon he heard of the good reputation of Vinaya Master Daoheng of Kaiyuan Temple in Gusu and specially went to visit him. The teacher-student relationship was perfectly matched. Heng secretly rejoiced, saying: "How profound - my obtaining Gong!" The disciples grew closer day by day. The Master practiced diligently, not fearing heat or cold. He finally obtained the dharma. He was actually the fourth-generation successor of Great Master Chengzhao. He not only thoroughly studied the inner teachings but also mastered Confucian learning. When there were those who engaged in doctrinal debates and pointed to each other as deluded, they requested the Master to make judgments. The Master distinguished right from wrong as clearly as distinguishing black from white. Hence the saying: "Principles are exhaustively [understood by] Shenggong." Heng also sighed and said: "Since I obtained Gong, I no longer hear harsh words." The Master avoided his seat and replied: "I revere my master's Way like gathering mulberry leaves to feed silkworms. What troubles me is that I cannot yet spin fine silk to repay my lord." Heng said: "Your words are too modest. Seeing you spin the garden guest's five-colored silk, it can provide material for embroidery." Such was how he was approved by his master. In his later years he taught in Weiyang, where monastics and laypeople competed to honor him. Later it is unknown where he passed away. His writings include *Sequential Records of Vinaya Commentary*

**Right Page Lower Section**
in ten volumes, *Classification of Light and Heavy Matters* in several volumes, and *Commentary on the Sutra Praising the Pure Land* in two volumes. The Master was also one of the sixty schools. His disciples included Huwen and several others. He had a foremost dharma heir named Vinaya Master Huizheng who resided at Ximing in Jingzhao and greatly promoted the Master's Way.

The eulogy says: Confucius said: "Since I have had Yan Hui, my disciples have grown closer." He also said: "Since I have had Zilu, I no longer hear harsh words." Now observing Master Gong's relationship with Master Heng, he combined both these qualities. How outstanding he was! However, this was merely the Master's minor accomplishments - one cannot say his Way was exhausted by this alone.

**Biography of Vinaya Master Changjin of Tongxuan Temple**
The Vinaya Master's name was Changjin. It is unknown what region he was from. He studied under Vinaya Master Daoheng of Kaiyuan Temple in Gusu. His spiritual wisdom was clear and bright, his understanding and awakening surpassed all others. After tonsure and receiving full ordination, he extensively studied vinaya texts, being particularly skilled in the *Vinaya Commentary*. He emerged at Tongxuan Vinaya Temple and expounded vinaya widely. Those who came to receive teachings were like a bustling marketplace. Master Zhencheng's opening dharma teaching at great temples and being revered by people was also due to this Master's guidance and instruction. The Master once compiled *Tongxuan Records of Vinaya Commentary* in several volumes. This is also one of the sixty schools.

**Biography of Vinaya Master Qiansu**
The Vinaya Master's name was Qiansu. His surname and courtesy name are not detailed. He received dharma from Vinaya Master Daoheng of Kaiyuan. He comprehensively mastered all sections of vinaya without omission. The excellence of his lectures and study became what all four directions turned to. He authored *Commentary Records on Vinaya* in six volumes. This is also one of the sixty schools.

**Biography of Vinaya Master Zhencheng of Bashengdao Temple in Huzhou**

**Left Page Upper Section**
The Vinaya Master's name was Zhencheng. His surname was Shen. He was from Deqing in Huzhou. His father was Xuanwang, who was recommended as Garrison Commander of Gunzhou through the filial and incorrupt examination. When his mother was pregnant with the Master, there were auspicious signs of divine light and extraordinary energy. When he was born, his heavenly appearance was magnificent. Among his equals, he was like seeing a jade tree among common grasses. He constantly used Buddha images as playthings. The Garrison Commander advised him that he must study literature to obtain official position, but he showed a sorrowful expression of reluctance. His parents perceived that he had connections beyond the dusty world and allowed him to become a monk. At that time Duke Yan Zhenqing of Lu was testing sutra knowledge to ordain people. He had the Master recite what he had studied. The Master recited five hundred pages of Buddhist sutras without a single error or mistake. The Duke greatly praised this as extraordinary. He then had his head shaved and resided at Bashengdao Temple. After receiving full ordination, he thoroughly mastered the vinaya section under Vinaya Master Changjin of Tongxuan Temple. Jin loved his outstanding talent and said to the assembly: "Cheng is not merely equal to you all." From then on the entire assembly held him in awe. Soon he went west to the capital and studied the Tiantai Lotus Commentary at Yunhua Temple. His reputation spread magnificently. The assembly of Zhangxin Temple then invited him. During his teaching periods, he combined the mysteries of sutra doctrine and vinaya authority without shame before the assembly. During the Zhenyuan period, Merit Commissioner Duke Liang memorialized that since Emperor Dezong frequently visited Anguo Temple, responding to imperial questions required none other than the Master, and thus petitioned to appoint him as Attending Great Virtue. At that time his original master Wuzhi also received imperial favor through his practice of the Way. He recommended the Master to pray for blessings for the nation, but the Master requested leave to return home due to illness. Previously Wuzhi had dreamed of the Master holding white lotus flowers and departing southward. At this point it indeed proved prophetic. The Master served eight times as Vinaya Study Director in his hometown and four times as Official Member of the Ordination Platform, all at the request of various renowned officials and scholars. He once traveled to Mount Wutai and paid respects to the sacred image of Manjusri. The auspicious signs he witnessed were immeasurable. In his later years

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he resided at Huguo Temple, performed the Buddha Name Sutra ceremony one hundred times, and never missed daily repentance practices. In the winter tenth month of the fifteenth year of Yuanhe, he showed illness and passed away. His age is not detailed. Two years later, on the thirteenth day of the tenth month of Changqing renyin year, he was cremated at the western edge of Shao village, following his final instructions. The Master once authored *Records of Lotus Commentary Explanations* in ten volumes. County Assistant Wang Zhen composed a stele inscription to perpetuate his excellent reputation.

The eulogy says: Master Cheng possessed three excellences: First, while in the womb there were auspicious signs of divine light and extraordinary energy. Second, at a young age he could memorize five hundred pages. Third, paying respects to Manjusri at Wutai, the auspicious signs he experienced transcended conceptual understanding. Therefore his ability to become renowned through this Way was fitting indeed.

**Biography of Vinaya Master Tanqing**
Vinaya Master Tanqing received dharma from Vinaya Master Daoheng. He mastered all sections thoroughly and particularly focused on the Four-Part Vinaya. Through his teaching he became the patriarch for students from all four directions. He composed *Commentary Records on Vinaya* in four volumes. The Master was also one of the sixty schools.

**Biography of Vinaya Master Daobiao of Mount Lingyin in Hangzhou**
The Vinaya Master's name was Biao. He was from Fuyang. His lay surname was Qin. His family was known as a clan of Confucian officials. When the Master was seven years old, his spiritual energy was outstanding and he was unlike ordinary children. A divine monk touched his head and said: "This child's bone structure is pure and lofty, his eyes are like blue lotuses. I fear worldly dharmas cannot bind him. If you have him study Buddhism, he will certainly achieve good reputation." His father thought this was correct and had him take refuge with Master Hai of White Cloud Peak on Mount Lingyin as a disciple. In the second year of Zhide, Emperor Suzong issued an edict throughout the realm that laypeople who mastered seven hundred pages of Buddhist sutras...