一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
賜＿二明経出身＿一為＿レ僧。時師試中第一。即日得度依＿二 天竺寺＿一
以居。永泰初。従＿二頭律師＿一受＿二-具於霊光寺＿一。時年二十六
矣。持律厳謹。不＿二敢違越＿一。凡尸＿二梵刹＿一 一十余霜。声光日
熾。包笠日盛。師置＿二田若干頃＿一。歳収＿二其入＿一 一万斛。帰＿二之無
尽財＿一。与＿レ衆共＿レ之。貞元中厭＿二寺務紛紜＿一。別治＿二室西嶺下＿一。
謂＿二之草堂＿一。行道坐禅屏＿二-絶人事＿一。且仮＿二文辞＿一為＿二遊戯＿一。其
詩章高媲＿二古作者＿一。呉興如昼。会稽霊澈。与＿レ師友善。唱＿二-酬
于山色水光間＿一。尤極＿二其情趣＿一。時語見＿二昼伝＿一。一時名公鉅
卿如＿二 中書舎人白公居易。隋州刺史劉公長卿等＿一。亦楽＿二
与＿レ師遊＿一。竟日談論。霏霏如＿レ吐＿二玉屑＿一。長慶三年六月七日
寂＿二於所隠＿一。享年八十有四。法臘五十又八。是冬十月三日
葬＿二之旧山＿一。伝法弟子曰＿二如玢＿一曰＿二如䛚＿一曰＿二行倹＿一曰＿二省言＿一
曰＿二常倹＿一曰＿二智猷＿一曰＿二日迢等＿一若干人。師久住＿二西嶺＿一。杭人
尊之而不＿レ名。但呼曰＿二西嶺和尚。開成五年中鄭素卿樹＿レ
碑施＿レ徳焉。
賛曰。按＿二旧史＿一。景陵陸羽素欽＿二師道徳＿一。嘗嘆有＿レ曰。夫日
月雲霞為＿二 天標＿一。山川草木為＿二 地標＿一。聖賢豪傑為＿二 人標＿一。推＿レ
【右頁下段】
能帰＿レ美為＿二徳標＿一。居＿レ間趣＿レ寂為＿二道標＿一。嗚呼品藻之極。至＿下
引＿二 天地人＿一以匹＿中擬之＿上。則其人可＿レ知矣。
　　唐衡嶽寺曇清律師伝
律師名曇清。莫＿レ知＿二何郷人＿一。澂照大師四葉孫也。幼而脱＿レ
俗。才思超邁。依＿二道恒律師於呉之北院＿一。与＿二桐廬省躳＿一相
友善。俄留＿二衡嶽＿一。講＿二-訓学徒＿一。元和中。会閬州龍興寺結界
時。義嵩公方闡＿二懐素新疏＿一。因挙＿二僧祇律＿一云。斉＿二 七樹＿一相
去。爾所＿レ作羯磨者。名＿二善作羯磨＿一。準＿レ此則四面皆取＿二-六十
三歩＿一等。時師広致＿二徴難＿一不＿レ已。因経＿二州省＿一達＿二 上聴＿一。詔＿二両
街＿一会＿二 三宗＿一定＿二-妻新旧二疏＿一。而嵩公所説誠虧＿レ理。礼部外
郎令狐楚判牒云。拠＿二両街伝律大徳言＿一。称＿二曇清所立義＿一
為＿レ正。師著＿二事抄顕宗記＿一行＿レ世。乃六十家之一也。
賛曰。界有＿二 二種＿一。曰作法。曰自然。作法姑置弗＿レ論。自然
有＿二 六相＿一。其五又且置之。其一曰＿二不可分別聚落＿一。即今嵩
清二公所＿レ論者是也。然清公豎義予未＿二之考＿一。竊按＿二僧祇
律＿一曰。五肘弓量。七弓種＿二 一庵婆羅樹＿一。斉＿二 七庵婆羅樹＿一相
去。爾所＿レ作羯磨者。名＿二善作羯磨＿一。雖＿二異衆相見而無＿二別衆
【左頁上段】
之罪＿一。此則七樹六間得＿二 六十三歩＿一。而所謂異衆相見者。約＿二
両処秉法＿一為＿レ言。南山所判也。故刪補抄曰。彼此二衆各
一面有＿二 三十一歩半＿一。通就＿二 二衆＿一。則六十三歩。今若界外
無＿レ 人。則身面各三十一歩半。是随分自然。若有＿レ 人者但
令＿三異界自然在＿二我自然界外＿一。無＿二錯渉之過＿一。並成＿二法事＿一。今
行事之家恐＿レ有＿二別衆＿一。但為＿二深防＿一故於＿二方面＿一各半倍＿レ之。
実而言＿レ之各半減。是清公已称＿二南山四葉之孫＿一。則其所
立義意其必合＿二乃祖之旨＿一者乎。不＿レ爾両街諸大徳肯推称
乎。
　　唐鍾陵龍興寺清徹律師伝
龍興寺律師。名清徹。史亡＿二其氏＿一。出家受具。周＿二-遊講肆＿一。
習＿二-学毘尼＿一。然学無＿二常師＿一。惟善所＿レ在則服膺焉。俄聞＿下道恒
律師開＿中化于呉之開元寺＿上。亟往依＿レ之。其造詣深遠。而華望
碩徳為＿二緇白＿一所＿二瞻仰＿一。元和八年摭＿二諸家要当之説＿一解＿二事
抄＿一。著＿二集義記＿一凡二十巻。至＿二 十年＿一告＿レ畢。予章武昌晋陵
之講師多伝＿二-誦之＿一。師亦六十家之一也。
　　唐広雄律師伝
【左頁下段】
律師名広雄。未＿レ知＿二其族里＿一。明智夙発。既脱素登具。従＿二開
元寺道恒律師＿一受学。以＿二精律＿一顕＿レ名。撰＿二事抄記若干巻＿一。
師亦六十家之一也。
　　唐衡山中院希操律師伝
律師名希操。俗縁昝氏。不＿レ知＿二何許人＿一也。披剃進具之後。
受＿二業于華厳照公。荊州至公等＿一。既而出＿二-世衡山中院＿一。盛
声＿二法鼓＿一。学子依付。唱道之外勤＿二于営建＿一。興＿二-復殿堂＿一極＿二
其厳麗＿一。寂時春秋五十有七矣。所＿レ出門人甚多。若＿二惟瑗
道郢。霊幹。惟正。恵常。誡盈等＿一。至＿二於薬山惟儼禅師。興
果神湊律師＿一。亦嘗従＿レ師受具。滅後二十七年。河東柳子
厚為＿レ師撰＿二塔上之銘＿一。其序略曰。公凡去＿レ儒為＿レ釈者三十
一祀。掌＿レ律度＿レ衆者二十六会。南尼戒法壊而復正。由＿レ公
而大興。衡嶽仏寺毀而再成。由＿レ公而不＿レ変。故当世之士。
若＿二李丞相泌＿一。道未＿二嘗屈＿一。覩＿レ公而稽首。尊＿レ之不＿レ名。出世
之士。若＿二石廩公瓉公＿一言未＿二嘗形＿一。遇＿レ公而歎息。推以＿二護
法＿一。是以建＿レ功之始。則震雷大風示＿二其兆＿一。滅＿レ跡之際。則
隕星黒祲告＿二其期＿一。斯為＿二神怪＿一不＿レ可＿レ度已《割書：云云｜》。

現代語訳

【右頁上段】
明経出身を賜って僧となった。時に師は試験で第一位となった。即日得度し、天竺寺に依って居住した。永泰初年、従頭律師から霊光寺で具足戒を受けた。時に年二十六歳であった。持律は厳謹で、敢えて違越することがなかった。凡そ梵刹を主管すること十余年。声光は日に熾んになり、門下は日に盛んになった。師は田若干頃を置き、歳々その収入一万斛を得た。これを無尽財に帰して、衆と共にした。貞元中、寺務の紛紜を厭い、別に西嶺の下に室を治めた。これを草堂と謂った。行道坐禅し、人事を屏絶した。且つ文辞を仮りて遊戯とした。その詩章は古の作者に高く匹敵した。呉興の如昼、会稽の霊澈は師と友善し、山色水光の間で唱酬し、尤もその情趣を極めた。時の語は如昼伝に見える。一時の名公鉅卿である中書舎人白居易公、隋州刺史劉長卿公等も、また師と遊ぶことを楽しんだ。竟日談論し、霏霏として玉屑を吐くが如くであった。長慶三年六月七日、隠棲の所で寂した。享年八十四。法臘五十八。この冬十月三日、旧山に葬った。伝法弟子に如玢、如䛚、行倹、省言、常倹、智猷、日迢等若干人があった。師は久しく西嶺に住し、杭州の人々は尊んで名前を呼ばず、ただ「西嶺和尚」と呼んだ。開成五年、鄭素卿が碑を樹てて徳を施した。

賛に言う。旧史を按ずるに、景陵の陸羽は素より師の道徳を欽んでいた。嘗て嘆じて言った。夫れ日月雲霞は天の標となり、山川草木は地の標となり、聖賢豪傑は人の標となる。能を推して

【右頁下段】
美に帰するを徳の標とし、閑に居して寂を趣くを道の標とする。嗚呼、品藻の極み、天地人を引いて匹擬するに至っては、則ちその人を知ることができる。

　　唐衡嶽寺曇清律師伝
律師の名は曇清。どこの郷の人か知られていない。澂照大師の四葉の孫である。幼くして俗を脱し、才思は超邁であった。呉の北院の道恒律師に依り、桐廬の省躳と相友善した。やがて衡嶽に留まり、学徒に講訓した。元和中、閬州龍興寺で結界するとき、義嵩公がまさに懐素新疏を闡いていた。因って僧祇律を挙げて言った。七樹を斉えて相去る、爾の所で羯磨を作る者を善作羯磨と名づく。これに準じて則ち四面皆六十三歩を取る等。時に師は広く徴難を致して已まなかった。因って州省を経て上聴に達した。詔して両街が三宗を会して新旧二疏を定めさせた。嵩公の所説は誠に理を虧いていた。礼部外郎令狐楚が判牒で言った。両街伝律大徳の言によれば、曇清の立てた義を正とする。師は事抄顕宗記を著して世に行った。これも六十家の一つである。

賛に言う。界には二種がある。作法と自然である。作法は姑く置いて論じない。自然には六相がある。その五つはまた置く。その一つを不可分別聚落という。即ち今嵩清二公の論じたものがこれである。しかし清公の竪義を予は未だ考えていない。窃かに僧祇律を按ずれば言う。五肘弓量、七弓で一庵婆羅樹を種える。七庵婆羅樹を斉えて相去る、爾の所で羯磨を作る者を善作羯磨と名づく。異衆相見すれども別衆

【左頁上段】
の罪が無い。これは則ち七樹六間で六十三歩を得る。いわゆる異衆相見とは、両処で秉法することについて言う。南山の所判である。故に刪補抄に言う。彼此の二衆各々一面に三十一歩半がある。二衆に通じて就けば、則ち六十三歩である。今もし界外に人が無ければ、則ち身面各々三十一歩半。これは随分自然である。もし人が有れば、ただ異界自然を我が自然界外に在らしめ、錯渉の過が無ければ、並びに法事が成る。今行事の家では別衆があることを恐れ、ただ深防のためであるから、方面において各々半ば倍にする。実際に言えば各々半減である。これは清公が已に南山四葉の孫と称している。則ちその立てた義は意はその必ず乃祖の旨に合うものであろうか。そうでなければ両街の諸大徳が肯んじて推称するであろうか。

　　唐鍾陵龍興寺清徹律師伝
龍興寺律師の名は清徹。史にその氏を亡している。出家受具し、講肆を周遊し、毘尼を習学した。しかし学に常師が無く、ただ善い所在があれば服膺した。やがて道恒律師が呉の開元寺で開化していると聞き、急いで往って依った。その造詣は深遠で、華望碩徳として緇白の瞻仰するところとなった。元和八年、諸家の要当の説を摭って事抄を解し、集義記凡そ二十巻を著した。十年に至って告畢した。予章・武昌・晋陵の講師の多くがこれを伝誦した。師もまた六十家の一つである。

　　唐広雄律師伝

【左頁下段】
律師の名は広雄。その族里を知らない。明智は夙に発し、既に素を脱して具に登った。開元寺の道恒律師に従って受学した。精律を以て名を顕した。事抄記若干巻を撰した。師もまた六十家の一つである。

　　唐衡山中院希操律師伝
律師の名は希操。俗縁は昝氏。どこの人か知らない。披剃進具の後、華厳の照公、荊州の至公等に業を受けた。既にして衡山中院に出世し、盛んに法鼓を声らした。学子が依付した。唱道の外に営建に勤め、殿堂を興復してその厳麗を極めた。寂したとき春秋五十七であった。出した門人は甚だ多い。惟瑗・道郢・霊幹・惟正・恵常・誡盈等の如く、薬山惟儼禅師、興果の神湊律師に至るまで、また嘗て師から受具した。滅後二十七年、河東の柳子厚が師のために塔上の銘を撰した。その序に略して言う。公は凡そ儒を去って釈となること三十一年。律を掌って衆を度すること二十六会。南尼の戒法が壊れて復た正しくなったのは公によって大いに興った。衡嶽の仏寺が毀されて再び成ったのは公によって変わらなかった。故に当世の士で、李丞相泌の如きは、道は未だ嘗て屈したことがなかったが、公を覩て稽首し、尊んで名前を呼ばなかった。出世の士で、石廩公・瓉公の如きは言葉は未だ嘗て形に現したことがなかったが、公に遇って歎息し、推して護法とした。これを以て功を建てる始めには、震雷大風がその兆を示し、跡を滅する際には、隕星黒祲がその期を告げた。これは神怪であって度ることができない云々。

英語訳

**Right Page Upper Section**
He was granted the status of "bright classics graduate" (mingqing chushen) to become a monk. At that time the Master achieved first place in the examination. On the same day he received ordination and resided at Tianzhu Temple. In the beginning of the Yongtai era, he received full ordination from Vinaya Master Congtou at Lingguang Temple. He was then twenty-six years old. His observance of vinaya was strict and careful, never daring to transgress. He managed Buddhist temples for over ten years. His reputation blazed brighter daily and his followers grew more prosperous daily. The Master established several qing of fields, annually harvesting ten thousand hu of income. He devoted this to the inexhaustible treasury, sharing it with the community. During the Zhenyuan period, weary of the complications of temple affairs, he separately established a dwelling below West Ridge, calling it the Grass Hall. He practiced the Way and sat in meditation, completely cutting off worldly affairs. He also used literary composition as recreation. His poetry rivaled the great ancient authors. Ruzhou of Wu region and Lingche of Guaiji were good friends with the Master, composing and responding to each other amid mountain scenery and water light, especially bringing their feelings and interests to perfection. Contemporary expressions can be seen in Ruzhou's biography. Famous officials and great ministers of the time, such as Secretariat Drafter Bai Juyi and Suizhou Prefect Liu Changqing, also delighted in associating with the Master. They would converse all day long, their words flowing like scattered jade dust. On the seventh day of the sixth month of the third year of Changqing, he passed away in his place of seclusion. He lived to be eighty-four. His dharma age was fifty-eight. That winter on the third day of the tenth month, he was buried in the old mountain. His dharma-heir disciples included Rubin, Ruming, Xingjian, Shengyan, Changjian, Zhiyou, Ritiao and several others. The Master long resided at West Ridge, and the people of Hangzhou respected him without using his name, simply calling him "West Ridge Master." In the fifth year of Kaicheng, Zheng Suqing erected a stele to commemorate his virtue.

The eulogy says: According to old histories, Lu Yu of Jingling always revered the Master's virtue and Way. He once sighed saying: "The sun, moon, clouds and mists serve as standards for Heaven; mountains, rivers, grasses and trees serve as standards for Earth; sages, worthies and heroes serve as standards for humanity. Promoting

**Right Page Lower Section**
ability and returning to excellence serves as a standard for virtue; dwelling in quietude and approaching stillness serves as a standard for the Way." Ah! The ultimate in evaluation - to invoke Heaven, Earth and humanity for comparison - then one can know this person.

**Biography of Vinaya Master Tanqing of Hengyue Temple**
The Vinaya Master's name was Tanqing. It is unknown what region he was from. He was a fourth-generation successor of Great Master Chengzhao. From youth he left the mundane world. His talent and thinking were transcendent. He studied under Vinaya Master Daoheng at the Northern Cloister in Wu and was good friends with Shenggong of Tonglu. Soon he remained at Hengyue, teaching students. During the Yuanhe period, when establishing boundaries at Longxing Temple in Langzhou, Master Yisong was expounding Huaisu's new commentary. He then cited the Mahāsāṅghika Vinaya saying: "When seven trees are aligned at such distance, one who performs karman there is called 'one who performs karman well.'" Based on this, all four sides should take sixty-three steps each. At that time the Master extensively raised objections without cease. He therefore went through the provincial government to reach the imperial audience. An edict ordered both streets to convene the three schools to determine the new and old commentaries. Master Song's explanation truly lacked principle. Vice Director of Ceremonies Linghu Chu wrote in his judgment: "According to the words of the Great Virtues who transmit vinaya from both streets, they declare Tanqing's established doctrine to be correct." The Master authored *Revealing School Records on Vinaya Commentary* which circulated in the world. This is also one of the sixty schools.

The eulogy says: There are two types of boundaries: ritual boundaries and natural boundaries. Let us set aside ritual boundaries for now. Natural boundaries have six aspects. Let us also set aside five of them. The one called "indistinguishable settlement" is what the two Masters Song and Qing debated. However, I have not yet examined Master Qing's established doctrine. Secretly examining the Mahāsāṅghika Vinaya, it says: "Five cubits make a bow's measure; seven bows plant one amra tree. When seven amra trees are aligned at such distance, one who performs karman there is called 'one who performs karman well.' Though different assemblies see each other, there is no fault of separate assemblies."

**Left Page Upper Section**
This means seven trees with six intervals yields sixty-three steps. What is called "different assemblies seeing each other" refers to two places conducting dharma. This is Nanshan's judgment. Therefore the Supplemented Commentary says: "Each of the two assemblies has thirty-one and a half steps on one side. Combining both assemblies yields sixty-three steps. Now if there are no people outside the boundary, then body and face each have thirty-one and a half steps - this is proportional natural boundary. If there are people, just ensure the different boundary's natural [area] is outside our natural boundary area, without the fault of confusion, and all dharma matters succeed." Now practitioners fear having separate assemblies, so merely for deep prevention they double each half on all sides. Actually speaking, each is half-reduced. This is why Master Qing is already called a fourth-generation successor of Nanshan. Then his established doctrine's meaning must surely accord with his ancestor's principles. Otherwise would all the Great Virtues of both streets consent to promote and praise him?

**Biography of Vinaya Master Qingche of Longxing Temple in Zhongling**
The Vinaya Master of Longxing Temple was named Qingche. History has lost record of his surname. After leaving home and receiving full ordination, he traveled around lecture halls and studied vinaya. However, his learning had no constant teacher - he simply devoted himself wherever excellence was found. Soon hearing that Vinaya Master Daoheng was teaching at Kaiyuan Temple in Wu, he urgently went to study under him. His attainments were profound and far-reaching, and his splendid reputation and great virtue were looked up to by monastics and laypeople. In the eighth year of Yuanhe, he gathered the essential and appropriate explanations of various schools to explain the Vinaya Commentary, authoring *Collected Meanings Records* in twenty volumes. By the tenth year it was completed. Many lecturers in Yuzhang, Wuchang and Jinling transmitted and recited it. The Master was also one of the sixty schools.

**Biography of Vinaya Master Guangxiong**

**Left Page Lower Section**
The Vinaya Master's name was Guangxiong. His ancestral region is unknown. His clear wisdom manifested early. After leaving lay life and receiving full ordination, he studied under Vinaya Master Daoheng of Kaiyuan Temple. He became famous for his precision in vinaya. He compiled *Commentary Records on Vinaya* in several volumes. The Master was also one of the sixty schools.

**Biography of Vinaya Master Xicao of the Central Cloister at Mount Heng**
The Vinaya Master's name was Xicao. His lay surname was Zan. It is unknown what region he was from. After tonsure and receiving full ordination, he studied under Master Zhao of Huayan, Master Zhi of Jingzhou and others. He then emerged at the Central Cloister of Mount Heng and vigorously sounded the dharma drum. Students came to depend on him. Beyond proclaiming the Way he was diligent in construction work, rebuilding halls to the utmost magnificence. When he passed away he was fifty-seven years old. The disciples he produced were very numerous, such as Weiyuan, Daoying, Linggan, Weizheng, Huichang, Jieying and others. Even Zen Master Weiyan of Yaoshan and Vinaya Master Shencou of Xingguo once received full ordination from the Master. Twenty-seven years after his death, Liu Zongyuan of Hedong composed a stele inscription for the Master. The preface briefly states: "The Master spent thirty-one years leaving Confucianism for Buddhism. He presided over vinaya and ordained people for twenty-six assemblies. The precept dharma for nuns in the south was damaged but restored to correctness - it greatly flourished through the Master. The Buddhist temples of Hengyue were destroyed but rebuilt - they remained unchanged through the Master. Therefore among the scholars of that age, someone like Prime Minister Li Mi, whose Way had never been compromised, bowed his head upon seeing the Master and honored him without using his name. Among transcendent scholars, those like Master Shilin and Master Zan, whose words had never taken form, sighed when meeting the Master and promoted him as Dharma Protector. Therefore when he began establishing merit, thunder and great winds showed the omens. When his traces were about to disappear, falling stars and dark vapors announced the time. This was supernatural and immeasurable..." and so on.