一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
等若干人。師持律錬行無＿レ愧＿二前輩＿一。生平輪＿二-誦法華等諸
大乗経＿一。閲＿二大蔵＿一両遍。講＿二事抄＿一 七十会。倶舎論若干会。
所＿レ著有＿二事抄集要記十二巻。三界図一巻＿一。師亦六十家之
一也。
賛曰。開元一公。講＿二刪補抄＿一 二十余会。招隠然公二十八
会。則公今七十会。其用＿レ意勤矣。嗚呼今時肖＿二其什一＿一者
曽有＿レ幾乎。甚而置＿二之間処＿一。終＿レ身未＿二嘗論究＿一者有矣。欲＿レ
求＿二古聖之道復興＿一。不＿二亦難＿一哉。
　　後梁越州大善寺元表律師伝
律師名元表。未＿レ詳＿二姓氏＿一。性豪爽語言峭直。平居好品＿二-藻
人物＿一。故与＿レ世多忤。究＿二毘尼＿一。工＿二洙泗学＿一。方術伎芸無＿レ不＿二
該綜＿一。時法寚大師開＿二法京師西明寺＿一。道声靄靄。師入＿二其
室＿一而得＿レ法。広明年間。神都版蕩。因南遊住＿二越之大善寺＿一
講＿二南山抄＿一。義理縦横。談吐鴻暢。毎＿レ揮＿レ麈学者忘＿レ倦。江
表諸匠皆悦服。世号＿二監水闍梨＿一。其終未＿レ詳。得法門人守
言清福等若干人。師嘗著＿二事抄義記五巻＿一。乃六十家之一
也。
【右頁下段】
　　後梁全礼律師伝
律師名全礼。出＿二于徳円律師之門＿一。学＿二毘尼部＿一。慧解天発。
世尤慕＿二其道望＿一。著＿二長水記＿一解＿二事抄＿一。師亦六十家之一
也。
　　後梁蘇州破山興福寺彦偁律師伝
律師名彦偁。俗姓襲氏。呉郡常熟人也。行履淳固。顧＿二世名
利＿一猶如＿レ幻焉。登戒之後。依＿二従志律師＿一受＿レ学。久而得＿二其
奥＿一。乃帰＿二本邦＿一講導。儕類響臻。律風孔扇。其地遂為＿二毘
尼淵藪＿一。嘗有＿レ虎夜伏＿二寺閣＿一哮吼。師察＿下-知其中＿二猟矢＿一而
然＿上也。念将登＿レ閣救＿レ之。其徒諫阻以為。虎鷙獣也。動輒
有＿レ所＿レ傷。恐害及＿レ師。三鼓矣。衆皆困臥。師独持＿二炬火＿一
抜＿二虎所＿レ 中矢＿一。虎弭＿レ耳頓首。若＿二拝謝状＿一。質明猟者朱徳
謂虎已死。而求＿二之於寺＿一。師以＿レ矢示＿レ之。徳悔＿レ過幡然改＿レ
業。武粛錢王素待＿レ師甚恭。毎＿レ修＿二仏事＿一。請誦祝施食。一日
覆肩衣堕＿レ 地。俄而如＿レ故。若＿下有＿レ物為搭＿レ之者＿上。往往見＿三鬼
神侍＿二-立其旁＿一。貞明六年六月寂＿二于破山興福寺＿一。春秋九
十九。
【左頁上段】
賛曰。法宝大師以＿二南山六世孫＿一鳴＿二道於西明＿一。表師入＿二其
室＿一而得法。可＿レ謂＿二真承＿一矣。礼師秉＿レ筆発＿二-揮祖道＿一。其功固
不＿レ細矣。至＿二于偁師＿一有＿二鬼神随侍之異＿一。此其戒徳使＿レ然
也。
　　後梁恵密律師伝
律師名恵密。聡敏強識。卓異＿二倫伍＿一。依＿二恵則律師＿一習＿二毘
尼学＿一。服勤匪＿レ怠。特入＿二事抄精微＿一。自＿レ爾以＿二講律＿一有＿レ聞＿二于
時＿一。五衆莫＿レ不＿レ被＿二其玄化＿一。分鐙之士孔多。弘制。従海。宗
約。清遠等也。師嘗作＿二 上元記＿一解＿二事抄＿一。乃六十家之一
也。
　　後梁寿闍梨伝
寿闍梨者未＿レ詳＿二何地人＿一。道念堅明。学行超倫。伝＿二南山
抄＿一。大明＿二宗旨＿一。遠近緇白無＿レ不＿二崇重＿一。唐末楊氏。僭有＿二江
南之地＿一。頻召＿二府第＿一供養。師平素清倹。食纔接＿レ気。室無＿二
長畜＿一。出入門不＿二掩閉＿一。誠莫＿乙可＿下以＿二世俗事＿一干＿中其慮＿上者＿甲。一
日臨＿レ壇度＿レ 人。正秉＿二羯磨＿一。三法未＿レ竟。溘然坐蛻。楊氏聞＿レ
訃驚嘆。
【左頁下段】
　　後梁徽猷律師伝
律師徽猷。不＿レ詳＿二其氏族生縁＿一。恵則律師之徒也。博＿二-綜宗
教＿一。有＿レ声＿二律林中＿一。嘗建＿二律幢于江西＿一。四方学侶負＿レ笈請
益。所＿レ著有＿二事抄亀鏡記＿一。学者争伝＿二-習之＿一。師亦六十家之
一也。
　　後唐東京相国寺貞峻律師伝
律師名貞峻。鄭州新鄭張氏子。唐張果先生之裔孫也。風
度寛裕。自＿レ不＿レ好＿レ弄。年十四欲＿三棄＿レ俗入＿二空門＿一。二親留而
不＿レ聴。去投＿二相国寺帰正律師＿一出家。神機駿発。有＿二逸群之
智＿一。誦＿二-習浄名。仁王等経＿一。不＿レ久即能暗憶不＿レ忘。同儕戯
之曰。汝是有脚経笥也。後既緇薙聴＿二倶舎論＿一。輒能覆講。
年十八陞座弘演。至＿二冠歳＿一納＿二戒於嵩山会善寺＿一。因挂＿二-錫
封禅寺＿一。新章律疏探＿二-索玄微＿一。而講授之勤未＿二嘗小怠＿一。時
年甫二十三爾。大順二年。相国寺罹＿二焚毀＿一。耆宿以為。非＿二
大福徳力＿一莫＿レ可＿二以再成就＿一。衆僉曰。峻師其庶幾。於＿レ是相
率以請＿レ師。則無＿二辞譲＿一。帰以＿二 上座職＿一自任。未＿二 一紀＿一而檀
越旁午。寺之殿閣門廡等。煥然一新。儼如＿下兜率天宮下＿中-

現代語訳

【右頁上段】
等若干人。師は律を持し行を練ること前輩に愧じることがなかった。生平法華等諸大乗経を輪誦し、大蔵を二遍閲読した。事抄を七十会講じ、倶舎論を若干会講じた。著作に事抄集要記十二巻、三界図一巻がある。師も六十家の一人である。

賛して曰く、開元の一公は、刪補抄を二十余会講じ、招隠の然公は二十八会、則公は今七十会である。その意を用いること勤勉であった。嗚呼、今時その十分の一でも似る者がかつて幾人あっただろうか。甚だしくはこれを間処に置いて、終身未だかつて論究しない者がいる。古聖の道の復興を求めようとしても、また難しいことではないか。

　　後梁越州大善寺元表律師伝
律師の名は元表。姓氏は詳らかでない。性質は豪爽で語言は峭直であった。平素人物を品評することを好んだため、世間と多く齟齬した。毘尼を究め、洙泗の学に工みであった。方術技芸に該綜しないものはなかった。時に法寚大師が京師西明寺に法を開き、道声は靄靄としていた。師はその室に入って法を得た。広明年間、神都は版蕩し、因って南遊して越の大善寺に住し、南山抄を講じた。義理は縦横で、談吐は鴻暢であった。麈を揮う毎に学者は倦むことを忘れた。江表の諸匠は皆悦服した。世に監水闍梨と号した。その終は詳らかでない。得法の門人守言・清福等若干人。師は嘗て事抄義記五巻を著した。乃ち六十家の一人である。

【右頁下段】
　　後梁全礼律師伝
律師の名は全礼。徳円律師の門より出た。毘尼部を学び、慧解は天発であった。世は尤もその道望を慕った。長水記を著して事抄を解した。師も六十家の一人である。

　　後梁蘇州破山興福寺彦偁律師伝
律師の名は彦偁。俗姓は襲氏。呉郡常熟の人である。行履は淳固で、世の名利を顧みること猶お幻の如くであった。登戒の後、従志律師に依って学を受けた。久しくしてその奥を得た。乃ち本邦に帰って講導した。儕類は響きのように臻り、律風は孔だ扇いだ。その地は遂に毘尼の淵藪となった。嘗て虎が夜寺閣に伏して哮吼することがあった。師はそれが猟矢に中って然るを察知した。念って閣に登ってこれを救おうとした。その徒は諫阻して以為えらく「虎は鷙獣である。動けば輒ち傷つく所がある。恐らく害が師に及ぶだろう」と。三鼓であった。衆は皆困臥していた。師は独り炬火を持って虎の中った矢を抜いた。虎は耳を弭れ頓首し、拝謝の状の如くであった。質明に猟者朱徳は虎が已に死んだと謂い、これを寺に求めた。師は矢を以てこれを示した。徳は過を悔いて幡然として業を改めた。武粛錢王は素より師を待つこと甚だ恭しかった。仏事を修する毎に、誦祝施食を請うた。一日覆肩衣が地に堕ちた。俄かにして故の如くなった。物がこれを搭ける者があるが如くであった。往々鬼神がその旁に侍立するを見た。貞明六年六月破山興福寺に寂した。春秋九十九。

【左頁上段】
賛して曰く、法宝大師は南山六世の孫を以て西明に道を鳴らした。表師はその室に入って法を得た。真承と謂うべきである。礼師は筆を秉って祖道を発揮した。その功は固より細からず。偁師に至っては鬼神随侍の異がある。これはその戒徳の然らしむる所である。

　　後梁恵密律師伝
律師の名は恵密。聡敏強識で、倫伍に卓異していた。恵則律師に依って毘尼学を習った。服勤して怠らなかった。特に事抄の精微に入った。爾来講律を以て時に聞こえがあった。五衆でその玄化を被らない者はなかった。分灯の士は孔だ多く、弘制・従海・宗約・清遠等である。師は嘗て上元記を作って事抄を解した。乃ち六十家の一人である。

　　後梁寿闍梨伝
寿闍梨は何地の人か詳らかでない。道念は堅明で、学行は超倫していた。南山抄を伝え、大いに宗旨を明らかにした。遠近の緇白で崇重しない者はなかった。唐末楊氏は江南の地を僭有していた。頻りに府第に召して供養した。師は平素清倹で、食は纔かに気を接するのみ。室には長畜なく、出入の門は掩閉しなかった。誠に世俗の事を以てその慮を干すべからざる者であった。一日壇に臨んで人を度していた。正に羯磨を秉っていて、三法未だ竟らざるに、溘然として坐蛻した。楊氏は訃を聞いて驚嘆した。

【左頁下段】
　　後梁徽猷律師伝
律師徽猷。その氏族生縁は詳らかでない。恵則律師の徒である。宗教を博綜し、律林中に声がある。嘗て江西に律幢を建てた。四方の学侶は笈を負って請益した。著作に事抄亀鏡記がある。学者は争ってこれを伝習した。師も六十家の一人である。

　　後唐東京相国寺貞峻律師伝
律師の名は貞峻。鄭州新鄭の張氏の子。唐の張果先生の裔孫である。風度は寛裕で、自ら弄を好まなかった。年十四で俗を棄てて空門に入ろうとした。二親は留めて聴さなかった。去って相国寺の帰正律師に投じて出家した。神機は駿発し、逸群の智があった。浄名・仁王等の経を誦習し、久しからずして即ち能く暗憶して忘れなかった。同儕は戯れて之を曰く「汝は有脚の経笥である」と。後既に緇薙して倶舎論を聴き、輒ち能く覆講した。年十八で座に陞って弘演した。冠歳に至って嵩山会善寺に戒を納めた。因って封禅寺に錫を挂けた。新章律疏の玄微を探索し、而して講授の勤は未だ嘗て小怠したことがなかった。時に年甫だ二十三のみ。大順二年、相国寺は焚毀に罹った。耆宿は以為えらく「大福徳力に非ざれば再成就すべからず」と。衆は僉しく曰く「峻師はその庶幾たらん」と。是に於いて相い率いて師に請うた。則ち辞譲することなく、帰って上座の職を以て自任した。一紀ならずして檀越は旁午した。寺の殿閣門廡等は、煥然として一新し、儼として兜率天宮の

英語訳

**Right Page Upper Section**
and several others. The Master's observance of vinaya and cultivation of practice was not inferior to his predecessors. Throughout his life he continuously recited the Lotus Sutra and other Mahayana scriptures, and read through the entire canon twice. He lectured on the *Shizhichao* seventy times and on the *Abhidharmakosa* treatise many times. His writings include "Collected Essentials Commentary on the Shizhichao" in twelve fascicles and "Diagram of the Three Realms" in one fascicle. The Master was also one of the sixty [great vinaya masters].

**Praise says:** Master Yi of Kaiyuan lectured on the "Corrected and Supplemented Commentary" over twenty times, Master Ran of Zhaoyin twenty-eight times, and Master Ze now seventy times. His diligent application was remarkable. Alas! In these present times, is there even one person who approximates a tenth of this? Some are so extreme as to set [the texts] aside in storage and never engage in doctrinal investigation throughout their entire lives. To seek the revival of the Way of the ancient sages—is this not also difficult?

**Biography of Vinaya Master Yuanbiao of Dashan Temple in Yuezhou, Later Liang**
The Vinaya Master was named Yuanbiao. His family name is not detailed. His nature was heroic and straightforward, his speech sharp and direct. In daily life he loved to critique and appraise people, so he often clashed with the world. He mastered the Vinaya and was skilled in Confucian learning. There was nothing in the arts, techniques, and skills that he did not comprehensively master. At that time Great Master Fazang opened teachings at Ximing Temple in the capital, his reputation resounding far and wide. The Master entered his chamber and received the dharma. During the Guangming years, the capital was in turmoil. He consequently traveled south and resided at Dashan Temple in Yue, lecturing on the Nanshan Commentary. His doctrinal principles were expansive, his discourse grand and eloquent. Whenever he wielded the whisk, scholars forgot their weariness. All the masters of Jiangbiao were pleased and submitted to him. The world titled him "Preceptor of Jianshui." His end is not detailed. His dharma-receiving disciples included Shouyan, Qingfu and several others. The Master once wrote "Doctrinal Commentary on the Shizhichao" in five fascicles. He was one of the sixty [great vinaya masters].

**Right Page Lower Section**
**Biography of Vinaya Master Quanli, Later Liang**
The Vinaya Master was named Quanli. He emerged from the school of Vinaya Master Deyuan. He studied the Vinaya section, his wisdom and understanding were heaven-sent. The world especially admired his reputation and aspiration. He wrote the "Changshui Commentary" to explain the *Shizhichao*. The Master was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Yancheng of Xingfu Temple on Mount Po in Suzhou, Later Liang**
The Vinaya Master was named Yancheng. His secular surname was Xi, a person from Changshu in Wu Commandery. His conduct and behavior were pure and solid, he regarded worldly fame and profit as mere illusion. After receiving full ordination, he studied under Vinaya Master Congzhi. After a long time he grasped its mysteries. He then returned to his homeland to teach and guide others. His peers flocked to him like an echo, the vinaya tradition spread widely. That place became a fountainhead of Vinaya learning. Once a tiger lay crouching in the temple pavilion at night, roaring loudly. The Master perceived that it had been struck by a hunting arrow. Thinking to climb the pavilion to rescue it, his disciples remonstrated, saying: "Tigers are fierce beasts. Any movement might cause injury. We fear harm might befall the Master." It was the third watch. The assembly had all fallen into exhausted sleep. The Master alone held a torch and extracted the arrow that had struck the tiger. The tiger lowered its ears and bowed its head, as if in grateful acknowledgment. At dawn, the hunter Zhu De, thinking the tiger was already dead, came to the temple seeking it. The Master showed him the arrow. De repented his transgression and suddenly changed his profession. King Wu Su Qian had always treated the Master with great respect. Whenever conducting Buddhist ceremonies, he would request him to chant prayers and perform food offerings. One day his shoulder cloth fell to the ground, but soon returned to its former position, as if something had arranged it there. He was often seen with spirits and ghosts standing in attendance beside him. In the sixth month of the sixth year of Zhenming, he passed away at Xingfu Temple on Mount Po. He lived ninety-nine years.

**Left Page Upper Section**
**Praise says:** Great Master Fabao, as the sixth-generation successor of Nanshan, made his teachings known at Ximing. Master Biao entered his chamber and received the dharma—this can truly be called authentic transmission. Master Li took up the brush to elucidate the ancestral Way, his contributions were certainly not small. As for Master Cheng, he had the extraordinary [quality] of spirits and ghosts attending him. This was brought about by his virtue in keeping the precepts.

**Biography of Vinaya Master Huimi, Later Liang**
The Vinaya Master was named Huimi. Intelligent and perceptive with strong memory, he was outstanding among his peers. He studied Vinaya learning under Vinaya Master Huize, serving diligently without slacking. He particularly penetrated the subtle essentials of the *Shizhichao*. From then on, he became known in his time for lecturing on vinaya. None of the five assemblies failed to receive his profound transformation. The scholars who received the lamp transmission were very numerous: Hongzhi, Conghai, Zongyue, Qingyuan, and others. The Master once composed the "Shangyuan Commentary" to explain the *Shizhichao*. He was one of the sixty [great vinaya masters].

**Biography of Preceptor Shou, Later Liang**
Preceptor Shou—it is not detailed from what place he came. His aspiration for the Way was firm and clear, his learning and practice transcended his peers. He transmitted the Nanshan Commentary and greatly clarified its essential doctrines. Far and near, monks and laypeople all revered him. At the end of the Tang, the Yang clan usurped control of the Jiangnan region. They frequently summoned him to their residence for offerings. The Master was habitually pure and frugal; his food barely sustained life. His room had no stored possessions, his door was never closed when going in and out. Truly nothing worldly could disturb his mind. One day while presiding over ordinations, as he was conducting the *karma* procedure and the three dharmas were not yet complete, he suddenly passed away while seated. When the Yang clan heard the news, they were shocked and amazed.

**Left Page Lower Section**
**Biography of Vinaya Master Huiyou, Later Liang**
Vinaya Master Huiyou—his family lineage and life circumstances are not detailed. He was a disciple of Vinaya Master Huize. He comprehensively mastered religious doctrine and had a reputation in vinaya circles. He once established a vinaya banner in Jiangxi. Students from all directions came carrying their book bags to seek instruction. His writings include "Turtle Mirror Commentary on the Shizhichao." Scholars competed to transmit and study it. The Master was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Zhenjun of Xiangguo Temple in the Eastern Capital, Later Tang**
The Vinaya Master was named Zhenjun, son of the Zhang family of Xinzheng in Zhengzhou. He was a descendant of Master Zhang Guo of the Tang. His manner was generous and tolerant, naturally not fond of frivolity. At age fourteen he wished to abandon secular life and enter the empty gate. His parents detained him and would not permit it. He went and took refuge with Vinaya Master Guizheng of Xiangguo Temple to become a monk. His spiritual faculties developed rapidly, possessing exceptional wisdom. He recited and studied the *Vimalakirti* and *Benevolent Kings* sutras, and before long could memorize them completely without forgetting. His peers joked with him saying: "You are a walking sutra repository." Later, having shaved his head, he attended *Abhidharmakosa* lectures and could always give explanatory talks. At eighteen he ascended the seat to expound teachings. At the age of twenty he received the precepts at Huishan Temple on Mount Song. He consequently hung his staff at Fengchan Temple. He explored the profound subtleties of new commentaries on vinaya texts, and his diligence in lecturing and teaching never slackened even slightly. At that time he was merely twenty-three years old. In the second year of Dashun, Xiangguo Temple suffered destruction by fire. The temple elders believed that without great merit and virtue, it could not be rebuilt. The assembly unanimously said: "Master Jun is perhaps the one." Thereupon they jointly requested the Master. Without any declining or yielding, he returned and took upon himself the position of head monk. Within less than twelve years, donors came in continuous streams. The temple's halls, pavilions, gates and corridors were brilliantly renewed, majestically resembling the Tushita Heaven Palace...