一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
得＿二幾何時＿一耶於＿レ是趨＿二温州＿一。入＿二開元寺＿一出家。龍紀中受＿二
具戒＿一。会西明恵則律師駐＿二錫天台＿一。師往依＿レ之。旦昏咨叩。
終尽＿二 一家微旨＿一。旁渉＿二儒典＿一。得＿二周易之要＿一。曁＿二則順世＿一。開＿二
法永嘉＿一。武粛銭王季弟鏵。時領＿二是郡＿一。深加＿二崇礼＿一。或誣
以＿二微過＿一。師払＿レ衣移＿二銭唐【塘】之大銭寺＿一。文穆王請＿レ師。主＿二千
仏新伽藍＿一。私署以＿二文光大師号＿一。四方学者萃然向＿レ化。不＿三
翅優曇一現＿二於世＿一也。師以＿二老病＿一乞解＿レ職。嘯＿二-傲山房＿一。以＿レ
道自楽。豈非＿レ厭＿二名迹之為＿一レ累也歟。一日微疾。屢見＿二神人
侍衛＿一。師捨＿二衣物＿一。作＿二現前僧得施＿一。復普飯＿二 一城僧＿一。嘱＿二後
事＿一畢。奄然而蛻。春秋八十有五。夏若干。所＿レ著有＿二事抄増
暉記二十巻。擬江東讒書五巻。雑詩賦十五巻。周易会釈
記二十巻。注林鼎金陵懐古百韻詩。雑体四十章＿一。師亦六
十家之一也。
賛曰。自＿二景霄＿一至＿レ此数公。皆能立＿レ言光＿二-賛祖謨＿一。雖＿二其間
不＿一レ能＿レ無＿二優降＿一。而所＿二-以弘＿一レ宗之誠則無＿二乎不同＿一也。其当
時之才秀歟。
　　周相国寺真法大師伝
【右頁下段】
大師名澂楚。姓宗氏。未＿レ考＿二郷里＿一。其母趙氏。方＿レ妊＿レ師輒
能斎潔。逮＿レ娩異光煜煜然満＿レ室。鄰落驚訝。体貌岐嶷異＿二
凡子＿一。七歳偶入＿レ寺見＿二仏像＿一。輒嗟歎而膜拝。帰問＿二其父＿一
曰。夫以＿二黄金色相＿一坐＿二蓮華上＿一。豈仏独然。余者亦能如＿レ此
否。父曰。蠢動含霊皆可＿レ得＿レ仏。而況人哉。師欣然願＿二出
家＿一。至＿二 十歳＿一即為＿二相国寺智明公弟子＿一。時有＿二童子＿一。聚戯而
招＿二-誘之＿一。師曰。出家兒学＿二無為法＿一。反以＿二嬉戯＿一乱＿二其心＿一乎。
識者奇之曰。此子異日成＿二法門偉器＿一必矣。受具之後習＿二
新章＿一。毘尼之奥独能深入。且其鋒弁銛利。時輩莫＿二之攖＿一。
因号為＿二律虎＿一。王公大人造＿レ門請益者日繽紛也。晋高祖
聞＿二師道誉＿一。詔入＿二内道場＿一。賜＿二僧伽梨衣＿一。仍署号＿二真法大師＿一。
充＿二新章律宗主＿一。凡妃主之入＿レ道者。皆命＿レ師授＿レ戒。顕徳六
年十月十二日。首北面西無＿レ疾而終。俗年七十一。僧夏
五十。門人如＿レ法荼毘。得＿二舎利若干＿一。構＿二甎塔＿一而緘蔵之。
所度僧尼八千余人。得＿二其法＿一者恵照等若干人。左街首座
悟皎作＿二舎利塔記＿一。
賛曰。昔玄奘法師童時。覩＿二諸沙弥劇談掉戯＿一。謂曰。経不＿レ
【左頁上段】
云乎。夫出家者為＿二無為法＿一。豈復更為＿二兒戯＿一。可＿レ謂徒喪＿二
百年＿一。観＿二楚公童年之言＿一。亦不＿レ亜＿二奘師＿一。終為＿二 一代宗匠＿一。
流＿二芳於千古＿一。非＿二偶然＿一也。今之駆烏。飽食戯譃沈＿二-薶歳月＿一
者。聞＿レ此曽為＿二面赤＿一否也。
　　宋法栄処雲二律師伝
法栄律師。姓氏未＿レ詳。為＿レ 人穎敏。神鋒爽抜。既遂＿二出家＿一。
尋加＿二戒品＿一。投＿二無外律師＿一而受＿レ学焉。諸部毘尼皆妙造＿二精
微＿一。外門英豪孔多。罕＿レ有＿下出＿二其右＿一者＿上。遂為＿二其的子＿一。後拠＿二
名藍＿一声彩発揮。緇白仰止。如＿二普済。徳明。洪信。文廼等＿一。
皆出＿二於其門＿一。後不＿レ知＿レ所＿レ終。処雲律師得＿二-法于栄律師＿一。聡
悟敏捷。陶＿二-冶南山宗教＿一。撰＿二拾遺記＿一解＿二事抄＿一。師亦六十家
之一也。有＿二嗣法上首一＿一。名＿二択梧律師＿一。
　　宋普済律師伝
越州普済律師者。法栄律師之門人也。淵才天生。学業優
贍。於＿二事抄＿一尤所＿レ加＿レ意。作＿二集解記十二巻＿一以釈＿レ之。師亦
六十家之一也。
　　宋京兆天寿寺通恵大師伝
【左頁下段】
大師名賛寧。姓高氏。厥先渤海人。後徙＿二呉興之徳清＿一而
師生焉。天成中投＿二杭州祥符寺＿一出家。清泰初進＿二-具於天
台＿一。博通＿二 三蔵＿一。特精＿二南山律＿一。毎＿二与＿レ 人談論＿一。辞弁宏放。嬰＿二
其鋒＿一輒摧挫。時人目曰＿二律虎＿一。内学之外綜＿二儒老百家之
書＿一。頗善＿二文辞＿一。声望日隆。一時名士侍郎慎知礼等。皆敬＿二-
仰之＿一。与＿レ其相倡酬。忠懿王亦欽＿二其徳＿一。署為＿二両浙僧統＿一。賜＿二
号明義宗文大師＿一。太平興国三年。太宗帝聞＿二師之名＿一。詔
見＿二于滋福殿＿一。奏対称＿レ旨。龍顔大悦。賜以＿二方服及通恵大
師之号＿一。特勅主＿二 天寿寺＿一。明年勅往＿二明之阿育山＿一。迎＿二真身
舎利＿一。入＿二大内＿一供養。七年奉＿レ詔編＿二-修大宋高僧伝＿一。至＿二
端栱元年＿一就＿レ緒。令＿二弟子顕忠智輪詣＿一レ闕。上＿レ表以進。帝大
褒美。勅入＿二大蔵＿一流通。内翰王禹偁贈＿レ詩随喜。淳化中。詔
充＿二史館編修＿一。尋掌＿二洛京教門事＿一。又擢＿二左街首座及右街
僧録＿一。其為＿二時君＿一所＿レ重若＿レ此。咸平二年二月示寂。寿八十
又二。臘若干。門人奉＿二全身＿一塔＿二于本寺＿一。天聖七年。師之曽
孫宗盛啓＿レ塔荼毘之。収＿二遺骨舎利＿一。葬＿二銭塘故里＿一。賜＿レ諡
曰＿二円明＿一。所＿レ著有＿二鷲嶺聖賢録百巻。高僧伝三十巻。僧史

現代語訳

【右頁上段】
どれほどの時間を得られるだろうか」と。そこで温州に趣き、開元寺に入って出家した。龍紀中に具戒を受けた。折しも西明の恵則律師が天台に錫を留めていた。師は往いてこれに依った。朝夕に咨問叩答し、ついに一家の微旨を尽くした。傍ら儒典に渉り、周易の要を得た。則が順世するに及んで、永嘉に法を開いた。武粛銭王の季弟である鏵が、時にこの郡を領していた。深く崇礼を加えた。或る者が微過を以て誣告したため、師は衣を払って銭塘の大銭寺に移った。文穆王は師を請い、千仏新伽藍を主らせた。私署して文光大師号を与えた。四方の学者が萃然として化に向かった。優曇華が一たび世に現れるに翅（し）かざるものであった。師は老病を以て職を解くことを乞うた。山房に嘯傲し、道を以て自ら楽しんだ。豈に名迹の累いと為るを厭ったものではあるまいか。一日微疾があり、屡々神人の侍衛を見た。師は衣物を捨て、現前僧得施を作した。復た一城の僧を普飯し、後事を嘱し畢って、奄然として蛻化した。春秋八十有五。夏は若干。著す所に事抄増暉記二十巻、擬江東讒書五巻、雑詩賦十五巻、周易会釈記二十巻、注林鼎金陵懐古百韻詩、雑体四十章がある。師も六十家の一人である。

賛して曰く、景霄より此の数公に至るまで、皆よく言を立てて祖謨を光賛することができた。その間に優降なきを能わずといえども、宗を弘める所以の誠には同じからざる所なし。その当時の才秀であろうか。

　　周相国寺真法大師伝

【右頁下段】
大師の名は澂楚。姓は宗氏。郷里は未考。その母趙氏、師を妊むに方って輒ち斎潔を能くした。娩むに逮んで異光煜煜然として室に満ちた。鄰落驚訝した。体貌岐嶷にして凡子に異なった。七歳偶々寺に入り仏像を見て、輒ち嗟歎して膜拝した。帰ってその父に問うて曰く「夫の黄金色相を以て蓮華上に坐する者、豈に仏独り然るや。余の者も亦た此の如く能くするや否や」と。父曰く「蠢動含霊皆仏を得べし。而るを況んや人をや」と。師欣然として出家を願った。十歳に至って即ち相国寺智明公の弟子と為った。時に童子あって、聚戯してこれを招誘した。師曰く「出家兒は無為法を学ぶ。反って嬉戯を以てその心を乱すや」と。識者これを奇として曰く「此の子異日法門の偉器を成すこと必せり」と。受具の後新章を習った。毘尼の奥に独り能く深入した。且つその鋒弁銛利で、時輩これに攖る者なし。因って号して律虎と為した。王公大人の門を造って請益する者日に繽紛たり。晋高祖師の道誉を聞き、詔して内道場に入れた。僧伽梨衣を賜い、仍って真法大師と号を署し、新章律宗主に充てた。凡そ妃主の道に入る者、皆師に命じて戒を授けしめた。顕徳六年十月十二日、首を北に面を西にして疾なくして終わった。俗年七十一。僧夏五十。門人法の如く荼毘し、舎利若干を得た。甎塔を構えてこれを緘蔵した。所度の僧尼八千余人。その法を得た者は恵照等若干人。左街首座悟皎が舎利塔記を作った。

賛して曰く、昔玄奘法師の童時、諸沙弥の劇談掉戯を睹て、曰く「経に

【左頁上段】
云わずや。夫れ出家は無為法の為なり。豈に復た更に兒戯を為さんや。百年を徒喪すと謂うべし」と。楚公の童年の言を観るに、亦た奘師に亜がず。終に一代の宗匠と為り、芳を千古に流した。偶然に非ざるなり。今の駆烏、飽食戯譃して歳月に沈薶する者、此れを聞いて曾て面赤を為すや否や。

　　宋法栄処雲二律師伝
法栄律師、姓氏未詳。人と為り穎敏、神鋒爽抜なり。既に出家を遂げ、尋いで戒品を加えられた。無外律師に投じてこれに受学した。諸部毘尼皆精微に妙造した。外門の英豪孔だ多しといえども、その右に出づる者あること罕し。遂にその的子と為った。後に名藍に拠って声彩発揮し、緇白仰止した。普済・徳明・洪信・文廼等の如きは、皆その門に出づ。後何処で終わったか知らない。処雲律師は栄律師に法を得た。聡悟敏捷で、南山宗教を陶冶し、拾遺記を撰して事抄を解した。師も六十家の一人である。嗣法の上首一人あり、択梧律師と名づく。

　　宋普済律師伝
越州の普済律師は、法栄律師の門人である。淵才天生で、学業優贍であった。事抄に於いて尤も意を加える所で、集解記十二巻を作ってこれを釈した。師も六十家の一人である。

　　宋京兆天寿寺通恵大師伝

【左頁下段】
大師の名は賛寧。姓は高氏。厥の先は渤海の人。後に呉興の徳清に徙ってそこで師は生まれた。天成中杭州祥符寺に投じて出家した。清泰初に天台に於いて進具した。三蔵に博通し、特に南山律に精しかった。人と談論する毎に、辞弁宏放で、その鋒に嬰れる者は輒ち摧挫した。時人目して律虎と曰った。内学の外に儒老百家の書を綜べ、頗る文辞を善くした。声望日々隆んとなった。一時の名士侍郎慎知礼等、皆これを敬仰し、その相倡酬に与った。忠懿王も亦その徳を欽み、署して両浙僧統と為し、明義宗文大師の号を賜った。太平興国三年、太宗帝師の名を聞き、滋福殿に於いて詔見した。奏対旨に称い、龍顔大いに悦んだ。方服及び通恵大師の号を以て賜った。特に勅して天寿寺を主らしめた。明年勅して明の阿育山に往き、真身舎利を迎えて大内に入れて供養させた。七年詔を奉じて大宋高僧伝を編修した。端栱元年に至って緒に就いた。弟子顕忠智輪に命じて闕に詣らせ、表を上って以て進めた。帝大いに褒美し、勅して大蔵に入れて流通させた。内翰王禹偁詩を贈って随喜した。淳化中、詔して史館編修に充てた。尋いで洛京教門事を掌った。又左街首座及び右街僧録に擢んだ。その時君に重んぜらるること此の若し。咸平二年二月示寂した。寿八十又二。臘若干。門人全身を奉じて本寺に塔した。天聖七年、師の曾孫宗盛塔を啓いてこれを荼毘した。遺骨舎利を収めて銭塘の故里に葬った。諡を賜って円明と曰った。著す所に鷲嶺聖賢録百巻、高僧伝三十巻、僧史

英語訳

**Right Page Upper Section**
How much time could one obtain?" Therefore he went to Wenzhou and entered Kaiyuan Temple to become a monk. During the Longji era he received full ordination. It happened that Vinaya Master Huize of Ximing was staying at Mount Tiantai. The Master went and relied upon him. Morning and evening he consulted and inquired, finally exhausting all the subtle principles of that tradition. He also studied Confucian classics and grasped the essentials of the *Book of Changes*. When Ze passed away, he opened [teachings of] the dharma at Yongjia. Qian Hua, the youngest brother of King Wu Su of the Qian clan, was then governing this commandery and deeply showed reverence and respect. When someone falsely accused him of minor transgressions, the Master brushed off his robes and moved to Daqian Temple in Qiantang. King Wenmu invited the Master to head the new monastery of Qianfo. He privately conferred upon him the title Great Master Wenguang. Scholars from all directions gathered and turned toward his transformative influence. It was no less than the *udumbara* flower appearing once in the world. The Master, due to old age and illness, requested to resign from his position. He lived freely in mountain retreats, taking joy in the Way itself. Was this not because he was weary of reputation and status becoming burdens? One day he had a slight illness and repeatedly saw divine beings attending and protecting him. The Master gave away his robes and possessions, making offerings to the monks present. He also provided a universal meal for all monks in the city. Having finished entrusting his final affairs, he peacefully transformed. He lived eighty-five years. His monastic years were several decades. His writings include "Augmenting Radiance Commentary on the Shizhichao" in twenty fascicles, "Simulated Slanderous Writings of Jiangdong" in five fascicles, "Miscellaneous Poems and Rhapsodies" in fifteen fascicles, "Comprehensive Commentary on the Book of Changes" in twenty fascicles, "Annotated Ancient Poem of One Hundred Rhymes on Jinling by Lin Ding," and "Miscellaneous Forms" in forty chapters. The Master was also one of the sixty [great vinaya masters].

**Praise says:** From Jingxiao to these several masters, all were able to establish teachings and illuminate the ancestral model. Though among them there could not but be differences in excellence, their sincerity in propagating the school was without exception the same. They were indeed the outstanding talents of their time.

**Biography of Great Master Zhenfa of Xiangguo Temple, Zhou**

**Right Page Lower Section**
The Great Master was named Chengchu, surname Zong. His native place has not been investigated. His mother Lady Zhao, when pregnant with the Master, was always able to maintain purity and cleanliness. When she gave birth, strange light blazed brilliantly and filled the room. Neighbors were startled and amazed. His physical appearance was remarkably intelligent, different from ordinary children. At age seven he happened to enter a temple and see Buddha statues, whereupon he sighed in admiration and prostrated. Returning home he asked his father: "That [being] with golden physical characteristics sitting upon a lotus flower—is it only Buddha who is thus? Can others also be like this or not?" His father said: "All sentient beings with consciousness can attain Buddhahood, how much more humans?" The Master joyfully wished to become a monk. At age ten he became a disciple of Master Zhiming at Xiangguo Temple. At that time there were children who gathered to play and invited him to join. The Master said: "Those who have left home study the unconditioned dharma. Would they instead use frivolous games to disturb their minds?" Those with insight found this remarkable, saying: "This child will surely become a great vessel of the dharma school in the future." After receiving full ordination he studied the Xinzhang [vinaya]. He alone was able to deeply penetrate the profound mysteries of the Vinaya. Moreover his eloquent arguments were sharp and keen; none of his contemporaries could challenge him. He was therefore nicknamed "Vinaya Tiger." Princes and great men who came to his door seeking instruction were daily numerous. Emperor Gaozu of Jin, hearing of the Master's reputation for the Way, issued an edict summoning him to the inner palace assembly. He bestowed upon him the *sanghati* robe and conferred the title Great Master Zhenfa, appointing him as patriarch of the Xinzhang Vinaya school. All imperial consorts and princesses who entered the Way were commanded to receive precepts from the Master. On the twelfth day of the tenth month of the sixth year of Xiande, with his head facing north and face toward the west, he passed away without illness. His worldly age was seventy-one, his monastic summers fifty. His disciples cremated him according to dharma and obtained several relics. They constructed a brick pagoda to enshrine them. The monks and nuns he ordained numbered over eight thousand. Those who received his dharma included Huizhao and several others. Wujiao, the head seat of the left street, composed a "Record of the Relics Pagoda."

**Praise says:** Formerly when Dharma Master Xuanzang was a child, seeing various *shramanera* engaging in frivolous talk and playful antics, he said: "Does not the sutra say that those who leave home are for the unconditioned dharma? How could they again engage in childish games? This can be called vainly wasting a hundred years." Observing Master Chu's words in childhood, they were not inferior to Master Zang. He eventually became a great teacher of his generation and spread his fragrance through a thousand ages. This was not by chance. Today's "crow-drivers" who eat their fill, engage in frivolous chatter, and bury themselves in the months and years—hearing this, do they ever feel ashamed?

**Biography of the Two Vinaya Masters Farong and Chuyun, Song**
Vinaya Master Farong—his family name is not detailed. As a person he was intelligent and keen, his spiritual acuity outstanding and transcendent. Having accomplished leaving home, he soon received the precept grades. He went to Vinaya Master Wuwai and received instruction. In all sections of the Vinaya he achieved wonderful penetration of the subtle and profound. Though there were many heroes outside the school, there were rarely any who surpassed him. He thus became his [Wuwai's] direct successor. Later he occupied a famous monastery and his reputation flourished; both clergy and laity looked up to him. Masters like Puji, Deming, Hongxin, and Wen Nai all came from his school. Later where he died is unknown. Vinaya Master Chuyun received dharma from Vinaya Master Rong. He was intelligent, perceptive, and quick, cultivated the Nanshan school teachings, compiled the "Supplementary Records" to explain the *Shizhichao*. The Master was also one of the sixty [great vinaya masters]. He had one primary dharma heir named Vinaya Master Zewu.

**Biography of Vinaya Master Puji, Song**
Vinaya Master Puji of Yuezhou was a disciple of Vinaya Master Farong. His profound talent was heaven-born, his learning excellent and abundant. He especially devoted attention to the *Shizhichao*, composing "Collected Explanations Commentary" in twelve fascicles to explain it. The Master was also one of the sixty [great vinaya masters].

**Biography of Great Master Tonghui of Tianshou Temple in Jingzhao, Song**

**Left Page Lower Section**
The Great Master was named Zanning, surname Gao. His ancestors were people of Bohai, later moved to Deqing in Wuxing where the Master was born. During the Tiancheng era he went to Xiangfu Temple in Hangzhou to become a monk. In early Qingtai he received full ordination at Mount Tiantai. He was broadly versed in the Three Treasures, especially proficient in Nanshan Vinaya. Whenever he engaged in discussion with people, his eloquent arguments were grand and expansive; those who encountered his intellectual prowess were immediately defeated. People of the time called him "Vinaya Tiger." Beyond inner learning he synthesized the writings of Confucian, Daoist, and hundred schools of thought, and was quite skilled in literary composition. His reputation grew daily. Contemporary famous scholars like Chamberlain Shen Zhili all respected and looked up to him, participating with him in literary exchanges. King Zhongyi also admired his virtue, appointing him as Monastic Controller of Liangzhe and bestowing the title Great Master Mingyi Zongwen. In the third year of Taiping Xingguo, Emperor Taizong heard of the Master's fame and summoned him for audience at Zifu Hall. His responses pleased the imperial intent, and the dragon countenance was greatly pleased. He bestowed upon him ceremonial robes and the title Great Master Tonghui. He specially decreed that he head Tianshou Temple. The following year he was ordered to go to Mount Ayu in Ming to welcome the true relics and bring them into the great interior for worship. In the seventh year he received an edict to compile and edit the "Great Song Biographies of Eminent Monks." By the first year of Duangong it was completed. He ordered his disciples Xianzhong and Zhilun to go to court and submit a memorial presenting it. The emperor greatly praised and commended it, decreeing its inclusion in the great canon for circulation. Hanlin Academician Wang Yuchen presented a poem expressing his joy. During the Chunhua era, he was appointed by edict to serve as compiler in the History Office. Soon he was put in charge of Buddhist education in Luojing. He was also promoted to head seat of the left street and monastic registrar of the right street. Thus was he valued by the ruler of his time. He passed away in the second month of the second year of Xianping. His age was eighty-two, his monastic years several decades. His disciples enshrined his whole body in a pagoda at his home temple. In the seventh year of Tiansheng, the Master's great-grandson Zongsheng opened the pagoda and cremated him. He collected the remaining bones and relics and buried them in his native place of Qiantang. He was granted the posthumous title "Yuanming." His writings include "Records of Sages of Vulture Peak" in one hundred fascicles, "Biographies of Eminent Monks" in thirty fascicles, "History of Monks"