一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
現人世＿上。衆推＿レ師為＿二新章宗主＿一。大開＿二律講＿一笈錫填闔。乾化
元年臨壇秉法。所度僧尼至＿二 三万余指＿一。師操行高潔。誠
有＿下足＿二以動＿一レ物者＿上。故能坐致＿二功業＿一如＿レ此。同光二年四月
十二日微疾而終。世寿七十八。法臘五十八。其徒葬＿二于
寺荘＿一。祔＿二恵雲禅師之塔＿一。
　　後唐天台山平田寺従礼律師伝
律師名従礼。襄陽人。史失＿二其氏＿一。天性至孝。善事＿二父母＿一。
郷里頗誉＿レ之。逮＿レ失＿二所親＿一。乃決＿レ意出家。時年已長矣。登
具之後。習＿二-学律部＿一。稍渉＿二睡昏＿一。則引＿二鉄錐＿一自＿二刺額与＿一レ掌。
未＿二 一年＿一。而其学遂成。精＿二-持律範＿一。造次顛沛無＿レ所＿レ違。乾
化年間。経行遊＿二 天台＿一。卓＿二錫于平田寺＿一。一衆推為＿二第一座＿一。
師慎重荘嘿。喜怒不＿レ形＿二于色＿一。以＿二慈忍＿一接＿レ 人。毎＿二布薩＿一誡＿レ
衆。護＿二-惜浮嚢＿一。且曰。波羅提木叉是我大師。須＿レ知出家
非＿レ戒則如＿二象無＿レ鉤猿脱＿一レ鏁焉。聴者感服。一夏亢旱。主事
僧以＿二園蔬枯悴＿一請＿二祈祷＿一。師曰。但於＿二真君堂＿一焚香可也。
主事如＿二所命＿一。至＿レ夜黒雲四合。大雨如＿レ注。三日而止。又
欲＿レ作＿二水桟＿一。山上有＿二赤樹＿一。人力不＿レ易＿レ致。知事白＿レ師。師曰
【右頁下段】
我当＿下向＿二真君＿一言＿上レ之。忽大風仆＿レ樹。其感＿二-動鬼神＿一率多＿二此
類＿一。武粛王錢氏。聞＿二師令誉＿一。召入＿レ府建＿二金光明道場＿一。檀
施優渥。師既受。即以廻＿二-施衆僧＿一。寒暑一布納。日無＿二再飯＿一。
夜常坐不＿レ臥。同光三年十一月某日。端然入寂。享＿二報齢＿一
七十九。僧臘五十二。火化得＿二舎利＿一。立＿レ塔蔵焉。
賛曰。生前感＿二-動鬼神＿一。火後雨＿二設利羅＿一。此足＿三以見＿二其持戒
之力履道之志＿一也。
　　後唐守言闍棃【梨】伝
守言闍梨者。未＿レ詳＿二何許人＿一也。天稟穎悟有＿二奇才＿一。脱白之
後。聞＿下元表律師唱＿中法宝之道于大善＿上。特往親付。而卒為＿二
其嗣＿一。実南山八世孫也。於＿二諸律部＿一無＿レ不＿二研究＿一。已而踞＿二
丹丘＿一。開＿二-闡宗旨＿一以誘＿二-迪学士＿一。諸方仰＿レ之如＿二泰山北斗＿一。
後不＿レ知＿レ所＿レ終。門人無外。景霄。徳殷。希迪。澂輝。弘敬。
希玄等。皆伝＿二道于世＿一。以紹＿二家学＿一云。
　　後唐杭州真身宝塔寺景霄律師伝
律師名景霄。生＿二丹丘之徐氏＿一。納戒後。入＿二表公輪下＿一習＿レ律。
時守言闍梨開＿二化于郷里＿一。又慕而従＿レ之。已而奨＿二-訓学士
【左頁上段】
於金華之東白山＿一。江西徽猷律師。偶領＿レ徒到＿レ寺。而適値＿三
師講＿二持犯編＿一。黙聴＿二其説＿一而嘆賞久之。声名由＿レ是而愈重
矣。武粛王錢氏。尊＿二師風猷＿一。請主＿二臨安竹林寺＿一。天成二
年臨＿二-壇于北塔寺＿一。暮年遷＿二真身宝塔寺＿一順寂。春秋未＿レ詳。
葬＿二于大慈山＿一。塔曰＿二清凉＿一。嘗著＿二事抄簡正記二十巻＿一。師亦
六十家之一也。
　　後唐無外律師伝
杭州有＿二律師＿一。名無外。丹丘律師守言公之嫡子也。種性俊
逸機悟過＿レ 人。親＿二-炙言公＿一頗久。律宗教典潜＿レ心探＿レ賾。而尤
精＿二事抄＿一。嗣＿レ後拠＿二大刹＿一。簸＿二-起宗風＿一衲子悦服。受＿二其法＿一者
法栄。蘊琮。観復。処洪。彦珍等若干人。並有＿レ名。師嘗撰＿二
持犯四果章記＿一解＿二事抄＿一。乃六十家之一也。
　　後唐徳殷律師伝
婺州律師。名徳殷。受＿二業于守言律師＿一。精＿二-究毘尼＿一。尤為＿レ
時所＿二称賞＿一。著＿二手鏡記若干巻＿一釈＿二事抄＿一。師亦六十家之一
也。有＿二処明。宗日二公＿一。即師之法嗣也。
　　後唐覚熙律師伝
【左頁下段】
杭州律師覚熙。未＿レ詳＿二其姓氏＿一。学行高邁。名播＿二緇林＿一。作＿二
事抄指志記＿一。乃六十家之一也。
　　後唐清儼律師伝
洪州清儼律師。才慧不＿レ群。博達＿二律部＿一。特粋＿二事抄＿一。著＿二-為
集義記＿一。発＿二其幽賾＿一。師亦六十家之一也。
　　後唐崇義律師伝
越州有＿二律師＿一。名崇義。既持＿二律範＿一。尤於＿二事抄＿一有＿レ所＿二深造＿一。
因述＿レ記以解＿レ之。行＿二于時＿一。師亦六十家之一也。
　　後唐立律師伝
立律師者不＿レ知＿二何許人＿一。博学多識精＿二於毘尼＿一。声名炳著。
著＿二事抄記若干巻＿一。乃六十家之一也。
　　漢錢塘千仏寺文光大師伝
大師諱希覚。字順之。族商氏。世居＿二晋陵＿一。後徙＿二溧陽＿一。而
師生焉。素以＿レ儒為＿レ業。唐季之乱。窘乏無＿レ所＿レ帰。嘗以＿二傭
書＿一獲＿レ事＿二給事中羅隠公＿一。隠見＿二其風格不＿一レ凡。与語哀＿レ之
曰。兒何至＿レ此。因多与＿二之直＿一。而勧＿二之学＿一。文徳元年。年二
十有五慨然嘆曰。是身虚偽。必帰＿二磨滅＿一。縦服＿レ冕乗＿レ軒。寧

現代語訳

【右頁上段】
人世に現れた上のようであった。衆は師を推して新章宗の宗主とした。大いに律講を開き、笈錫（きゅうしゃく）は闔（こう）に充満した。乾化元年に壇に臨んで法を秉り、度した僧尼は三万余指に至った。師の操行は高潔で、誠に物を感動させるに足るものがあった。故によく功業をもたらすこと此の如くであった。同光二年四月十二日微疾にて終わった。世寿七十八。法臘五十八。その徒は寺荘に葬り、恵雲禅師の塔に祔した。

　　後唐天台山平田寺従礼律師伝
律師の名は従礼。襄陽の人。史はその氏を失っている。天性至孝で、父母によく仕えた。郷里は頗るこれを誉めた。親を失うに逮んで、乃ち意を決して出家した。時に年已に長じていた。登具の後、律部を習学した。稍々睡昏に渉れば、則ち鉄錐を引いて自ら額と掌とを刺した。一年ならずして、而してその学は遂に成った。律範を精持し、造次顛沛にも違う所がなかった。乾化年間、経行して天台に遊び、錫を平田寺に卓てた。一衆は推して第一座と為した。師は慎重荘黙で、喜怒を色に形さなかった。慈忍を以て人に接した。布薩毎に衆を誡めて、浮嚢を護惜せよと。且つ曰く「波羅提木叉は是れ我が大師なり。須く知るべし、出家は戒に非ざれば則ち象の鉤なく猿の鎖を脱するが如し」と。聴者は感服した。一夏亢旱であった。主事僧は園蔬の枯悴を以て祈祷を請うた。師曰く「但だ真君堂に於いて焚香すれば可なり」と。主事は命ずる所の如くした。夜に至って黒雲四合し、大雨注ぐが如し。三日にして止んだ。又水桟を作らんと欲した。山上に赤樹あり。人力では致し易からず。知事師に白す。師曰く

【右頁下段】
「我当に真君に向かって之を言うべし」と。忽ち大風樹を仆した。その鬼神を感動させること率ね多くこの類いであった。武粛王錢氏、師の令誉を聞き、府に召し入れて金光明道場を建てた。檀施は優渥であった。師は既に受けたが、即ち以て衆僧に廻施した。寒暑一布納、日に再飯なし。夜は常に坐して臥さず。同光三年十一月某日、端然として入寂した。報齢を享くること七十九。僧臘五十二。火化して舎利を得た。塔を立てて蔵した。

賛して曰く、生前鬼神を感動させ、火後設利羅を雨らした。此れ以てその持戒の力、履道の志を見るに足る。

　　後唐守言闍梨伝
守言闍梨は、何許の人なるか詳らかでない。天稟穎悟にして奇才あり。脱白の後、元表律師が法宝の道を大善に唱うるを聞き、特に往いて親付した。而して卒にその嗣と為った。実に南山八世の孫である。諸律部に於いて研究しないものはなかった。已にして丹丘に踞り、宗旨を開闡して以て学士を誘迪した。諸方これを仰ぐこと泰山北斗の如し。後何処で終わったか知らない。門人無外・景霄・徳殷・希迪・澂輝・弘敬・希玄等、皆世に道を伝えて、以て家学を紹いだという。

　　後唐杭州真身宝塔寺景霄律師伝
律師の名は景霄。丹丘の徐氏に生まれた。納戒後、表公の輪下に入って律を習った。時に守言闍梨が郷里に開化していた。又慕ってこれに従った。已にして学士を

【左頁上段】
金華の東白山に於いて奨訓した。江西の徽猷律師、偶々徒を領して寺に到り、而して適々師が持犯編を講ずるに値した。黙してその説を聴いて嘆賞すること久しかった。声名は是に由って愈々重くなった。武粛王錢氏、師の風猷を尊び、臨安竹林寺を主るを請うた。天成二年北塔寺に於いて壇に臨んだ。暮年真身宝塔寺に遷って順寂した。春秋は詳らかでない。大慈山に葬った。塔を清涼と曰った。嘗て事抄簡正記二十巻を著した。師も六十家の一人である。

　　後唐無外律師伝
杭州に律師あり。名は無外。丹丘律師守言公の嫡子である。種性俊逸にして機悟人に過ぎた。言公に親炙すること頗る久しかった。律宗教典、心を潜めて賾を探り、而して尤も事抄に精しかった。嗣後大刹に拠って、宗風を簸起し、衲子は悦服した。その法を受けた者は法栄・蘊琮・観復・処洪・彦珍等若干人。並びに名あり。師は嘗て持犯四果章記を撰して事抄を解した。乃ち六十家の一人である。

　　後唐徳殷律師伝
婺州の律師。名は徳殷。守言律師に業を受けた。毘尼を精究し、尤も時の称賞する所と為った。手鏡記若干巻を著して事抄を釈した。師も六十家の一人である。処明・宗日二公あり、即ち師の法嗣である。

　　後唐覚熙律師伝

【左頁下段】
杭州律師覚熙。その姓氏は詳らかでない。学行高邁にして、名は緇林に播かれた。事抄指志記を作った。乃ち六十家の一人である。

　　後唐清儼律師伝
洪州の清儼律師。才慧群を抜き、律部に博達した。特に事抄に粋であった。集義記と著為し、その幽賾を発した。師も六十家の一人である。

　　後唐崇義律師伝
越州に律師あり。名は崇義。既に律範を持し、尤も事抄に於いて深造する所があった。因って記を述べて以てこれを解した。時に行われた。師も六十家の一人である。

　　後唐立律師伝
立律師は何許の人か知らない。博学多識にして毘尼に精しかった。声名炳著であった。事抄記若干巻を著した。乃ち六十家の一人である。

　　漢錢塘千仏寺文光大師伝
大師は諱は希覚。字は順之。商氏の族。世々晋陵に居していたが、後に溧陽に徙って、而して師はそこに生まれた。素より儒を以て業と為していた。唐季の乱に、窘乏して帰する所なし。嘗て傭書を以て給事中羅隠公に事うることを獲た。隠はその風格の凡ならざるを見て、与に語って之を哀れみ曰く「児何ぞ此に至らん」と。因って多く之に直を与えて、而して之に学を勧めた。文徳元年、年二十有五、慨然として嘆じて曰く「是の身は虚偽なり。必ず磨滅に帰せん。縦い冕を服し軒に乗るとも、寧んぞ

英語訳

**Right Page Upper Section**
appeared in the human world. The assembly pushed the Master to be the patriarch of the Xinzhang school. He greatly opened vinaya lectures, and students with their bags and staffs filled the halls. In the first year of Qianhua, he presided over the ordination platform and administered the dharma. The monks and nuns he ordained reached over thirty thousand people. The Master's moral conduct was lofty and pure, truly possessing that which could move all beings. Therefore he was able to achieve such accomplishments. On the twelfth day of the fourth month of the second year of Tongguang, he passed away from a minor illness. His worldly age was seventy-eight, his dharma age fifty-eight. His disciples buried him in the temple grounds, interring him next to the pagoda of Chan Master Huiyun.

**Biography of Vinaya Master Congli of Pingtian Temple on Mount Tiantai, Later Tang**
The Vinaya Master was named Congli, a person from Xiangyang. History has lost record of his family name. His nature was supremely filial, serving his parents well. His hometown praised him considerably. When he lost his parents, he resolved to become a monk. At that time he was already advanced in years. After receiving full ordination, he studied the vinaya section. Whenever he became slightly drowsy, he would take an iron awl and pierce his forehead and palm. Within less than a year, his studies were completed. He maintained the vinaya standards with precision, never transgressing even in moments of haste or distress. During the Qianhua years, he traveled to Mount Tiantai and planted his staff at Pingtian Temple. The entire assembly elected him as first seat. The Master was prudent and dignifiedly silent, never showing joy or anger in his countenance. He received people with compassion and forbearance. At every *posatha* ceremony he admonished the assembly to protect and cherish the floating bag [of precepts]. Moreover he said: "The *Pratimoksha* is our great teacher. You should know that for one who has left home, without the precepts it is like an elephant without a hook or an ape freed from chains." His listeners were moved and submitted. One summer there was severe drought. The administrative monk requested prayers due to the garden vegetables withering. The Master said: "Simply burn incense at the Zhenjun Hall and that will suffice." The administrator did as commanded. By night black clouds gathered from all directions, and great rain poured down. It stopped after three days. They also wanted to build a water bridge. On the mountain there was a red tree that human strength could not easily move. The administrator informed the Master. The Master said:

**Right Page Lower Section**
"I shall speak to Zhenjun about this." Suddenly a great wind felled the tree. His ability to move spirits and ghosts was frequently of this kind. King Wu Su of the Qian clan, hearing of the Master's fine reputation, summoned him to the palace to establish a Golden Light Sutra assembly. The donations were generous. Though the Master accepted them, he immediately redistributed them to the assembly of monks. In cold and heat he wore only one patched robe, never ate twice a day. At night he always sat and never lay down. On a certain day in the eleventh month of the third year of Tongguang, he serenely entered nirvana. He lived to the age of seventy-nine, with fifty-two years as a monk. Cremation produced relics. A pagoda was erected to enshrine them.

**Praise says:** In life he moved spirits and ghosts, after cremation relics fell like rain. This is sufficient to show his power of keeping precepts and his aspiration for practicing the Way.

**Biography of Preceptor Shouyan, Later Tang**
Preceptor Shouyan—from what place he came is not detailed. Heaven endowed him with keen understanding and extraordinary talent. After leaving lay life, he heard that Vinaya Master Yuanbiao was proclaiming the way of Fabao at Dashan. He especially went to receive personal transmission and eventually became his successor. He was truly an eighth-generation descendant of Nanshan. Among all the vinaya sections, there was none he did not investigate. Subsequently he established himself at Danqiu, opening and elucidating the essential doctrines to guide and instruct scholars. All quarters looked up to him like Mount Tai or the North Star. Later, where he died is unknown. His disciples Wuwai, Jingxiao, Deyin, Xidi, Chenghui, Hongjing, Xixuan and others all transmitted the Way in the world to continue the family learning.

**Biography of Vinaya Master Jingxiao of Zhenshen Baota Temple in Hangzhou, Later Tang**
The Vinaya Master was named Jingxiao, born to the Xu family of Danqiu. After receiving the precepts, he entered under Master Biao to study vinaya. At that time Preceptor Shouyan was teaching in his hometown. He also admired and followed him. Subsequently he instructed students

**Left Page Upper Section**
at Mount Dongbai in Jinhua. Vinaya Master Huiyou of Jiangxi happened to lead his disciples to the temple and encountered the Master lecturing on the "Compilation on Keeping and Breaking [Precepts]." He listened silently to the exposition and praised it admiringly for a long time. His reputation thereby became even weightier. King Wu Su of the Qian clan respected the Master's manner and deportment and requested him to head Zhulin Temple in Lin'an. In the second year of Tiancheng he presided over ordinations at Beita Temple. In his later years he moved to Zhenshen Baota Temple where he peacefully passed away. His age is not detailed. He was buried at Mount Daci. The pagoda was named "Qingliang" (Cool and Pure). He once wrote "Simple and Correct Commentary on the Shizhichao" in twenty fascicles. The Master was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Wuwai, Later Tang**
In Hangzhou there was a Vinaya Master named Wuwai. He was the direct disciple of Vinaya Master Shouyan of Danqiu. His inherent nature was outstanding and his spiritual awakening surpassed others. He had long been intimately instructed by Master Yan. He secretly explored the depths of vinaya school doctrinal texts, being especially proficient in the *Shizhichao*. Later he occupied a great monastery and stirred up the sectarian tradition; the monks joyfully submitted. Those who received his dharma included Farong, Yuncong, Guanfu, Chuhong, Yanzhen and several others, all of whom had reputations. The Master once compiled "Commentary on the Four Fruits Chapter of Keeping and Breaking [Precepts]" to explain the *Shizhichao*. He was one of the sixty [great vinaya masters].

**Biography of Vinaya Master Deyin, Later Tang**
A Vinaya Master of Wuzhou named Deyin. He received instruction from Vinaya Master Shouyan. He thoroughly investigated the Vinaya and was especially praised by his contemporaries. He wrote "Hand Mirror Commentary" in several fascicles to explain the *Shizhichao*. The Master was also one of the sixty [great vinaya masters]. There were two masters, Chuming and Zongri, who were his dharma heirs.

**Biography of Vinaya Master Juexi, Later Tang**

**Left Page Lower Section**
Vinaya Master Juexi of Hangzhou—his family name is not detailed. His learning and conduct were lofty and transcendent, his reputation spread throughout monastic circles. He composed "Pointer Commentary on the Shizhichao." He was one of the sixty [great vinaya masters].

**Biography of Vinaya Master Qingyan, Later Tang**
Vinaya Master Qingyan of Hongzhou. His talent and wisdom were unparalleled, he was broadly versed in the vinaya section. He was especially refined in the *Shizhichao*. He wrote "Collected Meanings Commentary" to reveal its profound mysteries. The Master was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Chongyi, Later Tang**
In Yuezhou there was a Vinaya Master named Chongyi. Having maintained the vinaya standards, he especially achieved deep understanding of the *Shizhichao*. He consequently composed a commentary to explain it, which circulated in his time. The Master was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Li, Later Tang**
Vinaya Master Li—it is not known from what place he came. Broadly learned with extensive knowledge, he was proficient in the Vinaya. His reputation was brilliant and notable. He wrote "Commentary on the Shizhichao" in several fascicles. He was one of the sixty [great vinaya masters].

**Biography of Great Master Wenguang of Qianfo Temple in Qiantang, [Later] Han**
The Great Master's taboo name was Xijue, courtesy name Shunzhi, of the Shang clan. For generations they lived in Jinling, later moved to Liyang, where the Master was born. He originally pursued Confucian studies as his profession. During the disorders of the late Tang, in poverty with nowhere to turn, he once obtained employment as a copyist serving Secretariat Drafter Luo Yingong. Yin, seeing that his character was not ordinary, spoke with him and pitied him, saying: "Child, how have you come to this?" He consequently gave him much payment and encouraged him to study. In the first year of Wende, at age twenty-five, he sighed with deep feeling: "This body is false and empty, it must return to destruction. Even if one wore the crown and rode in carriages, how could..."