一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
略三巻。内典集百五十二巻。外学集四十九巻。笋譜十
巻。物外集若干巻。事鈔音義指帰三巻＿一。行＿二于世＿一。師亦六
十家之一也。禹偁序＿二其文集＿一云。
　　宋徳明律師伝
昇州律師。名徳明。出＿二於法栄律師之門＿一。淹＿二-貫律部＿一。気
壓＿二㑪類＿一。著＿二事鈔正言記十巻＿一。乃六十家之一也。
　　宋択梧律師伝
杭州有＿二律師＿一。名択梧。稟＿二法于処雲律師＿一。宗門諸書皆領＿二
其微奥＿一。嘉声遠播。学者欽属。述＿二事鈔記七巻＿一。題曰＿二義苑＿一。
師亦六十家之一也。有嗣法弟子＿一。曰＿二允堪＿一曰＿二法明＿一。曰＿二
惟則等＿一若干人。
　　宋銭塘菩提寺真悟智円律師伝
律師名允堪。史不＿レ書＿二其姓字＿一。銭塘人也。玅年従＿二 天台崇
教大師慧氏思＿一剔髪。入＿二択梧律師輪下＿一得法。群宗之学靡＿レ
不＿二該通＿一。尤所＿レ詳者律部也。慶歴間。開＿二-法於郷里西湖
菩提律寺＿一黒白奔萃。唯恐＿二其後＿一。嗣後建＿二戒壇于杭之照
慶。蘇之開元。秀之精厳等諸刹＿一。歳歳度＿レ僧。祝＿二-延聖寿＿一。嘉
【右頁下段】
祐六年十一月二十六日寂＿二於照慶＿一。上距＿二所生景徳二年＿一
得＿二寿五十有七＿一。未＿レ詳＿二僧臘＿一。門人奉＿二全身＿一塔＿二于菩提＿一。諡＿二
真梧智円大律師＿一。所＿二手著＿一有＿二事鈔会正記。戒疏発揮記。
業疏正源記。義鈔輔要記。教誡儀通衍記。浄心誡観発真
鈔等若干巻＿一。世号＿二 十本記主＿一。又有＿二右繞行道正儀章。六
念五観章。南山譔集目録各一巻＿一。師亦六十家之一也。有＿二
嗣法上首＿一。名＿二択其律師＿一。著＿二律宗行事儀二巻＿一。
賛曰。南山之道。八伝至＿二於丹丘守言＿一。言以伝＿二無外＿一。外以
伝＿二法栄＿一皆能以＿二家法＿一示＿レ 人。栄之後。処雲択梧相継而承＿レ
之。嗣＿レ梧而興起者則師也。師才徳兼備。留＿二心譔述＿一。著＿二
十記＿一以通＿二南山律文＿一。其恵＿二学者＿一不＿レ浅矣。古之所謂立＿レ
徳立＿レ言者師当＿レ之矣。
　　宋文博律師伝
温州有＿二律師。名文博。不＿レ詳＿二姓氏＿一。択其律師之門人也。
該＿二-練経律＿一。有＿二異能解＿一。作＿二簡正記＿一釈＿二事鈔＿一。師亦六十家之
一也。
　　宋杭州普寧寺占叔玩律師伝
【左頁上段】
律師諱霊玩。字占叔。出＿二於宋氏＿一。童年敏鋭。不＿レ喜＿レ混＿レ俗。
依＿二開元寺僧正雲可公＿一為＿二弟子＿一。至和二年。師年二十三。
試＿二経業＿一鬀度。是年納＿二具戒＿一。時真梧智円律師闢＿二絳紗于
西湖菩提律寺＿一。師与＿二同友仲卿＿一往而受＿レ学焉。研＿二-究経律＿一。
兼渉＿二 九流百氏之書＿一。於＿レ是内外周贍。儒釈貫通。而聞望
起矣。已而同＿二仲卿＿一還＿二郷里＿一。卿募＿二衆縁＿一重築＿二戒壇＿一。方成
而没。師以＿下其壇未＿上レ立＿二仏像＿一欲＿レ立＿レ之。衆頗議＿レ之。師出＿二戒
壇経＿一証＿レ之。於＿レ是一衆黙伏。壇場製度一稟＿二於師＿一。仍建＿二南
山影堂於壇院之左＿一。俄従＿二衆請＿一出＿二-世開元＿一。有＿二法明忠公＿一。
当代名匠也。一日過＿レ門。適値＿二師講＿一。因而就聴。講罷執＿二
師手＿一曰。吾郷善講唯師一人而已。自後凡有＿二登＿レ門者＿一。指
令＿レ従＿レ師。後開＿二法普寧律寺＿一。如＿二常寧。東安。本寂諸刹＿一。亦
師所＿レ尸。晩年董＿二席大雲＿一。遠近学侶聞＿レ風輻湊。舎宇至＿レ無＿レ
所＿レ容。師随＿レ機誘導。曽不＿レ告＿レ倦。時人以＿二毘尼師＿一称＿レ之。講
律之暇勤＿二営修＿一。檀信傾＿レ財。小大殿宇咸為一新。因塑＿二律
門祖像＿一。列＿二-祀于閣＿一。命＿二演法処＿一為＿二毗尼講堂＿一。唐公彀挙＿レ師
為＿二僧判＿一。未＿レ幾遷＿二副僧正＿一。張公済性厳毅。而少＿二与＿レ 人交＿一。
【左頁下段】
見＿レ師喜動＿二顔色＿一。接礼特厚。及命為＿二都僧正＿一。給＿レ帖令＿レ掲＿二
十方律院之額＿一。楊公旙為親書＿二額字＿一。且知＿二師公正＿一。凡僧
門事尽委処断。師於＿二西方浄業＿一信願甚篤。嘗命＿レ工絵＿二西
方三聖像＿一。随身奉事。凡有＿二片善＿一。悉厳＿二浄域＿一。日誦＿二弥陀経＿一
四十八徧。自余法華。光明。十六観。普賢行願等。日以為＿レ
課。座臥面不＿レ背＿レ西。若有＿二施利＿一。随＿レ得随散。衣盂之外。唯
教乗数百軸耳。酷愛＿二飛山往生伝＿一。鏤＿レ版印施。為＿レ衆銷釈。
又祖師三大部及諸律書。皆手繕写。以備＿二検閲＿一。大観元
年示＿二徴疾於寿聖院＿一。命＿レ衆諷＿二 十六観弥陀等経＿一。合掌虔
恭。随＿レ声而和。将＿レ終乃指＿二西方＿一云。此吾所帰処也。経久
奄然息絶。実是年九月十五日也。閲世七十六。坐五十三
夏。其年十月二十三日。門人荼＿二-毘于西郊＿一。発＿レ棺投＿レ炬。膚
体如＿レ生。唇頬似＿二紅蓮＿一。火已舎利累累然満＿レ 地。明年某月
日奉＿二遺骨＿一■＿二【瘞ヵ】於西岑駐旌亭之南郊＿一。師講＿二行事鈔＿一 十五
会。羯磨疏七会。戒本疏八会。諸小部帙不＿レ可＿二悉数＿一。登門
伝法者知盂等二千余人。棋＿二-布諸方＿一分＿レ灯開＿レ化。大夫呉
公君平讃＿二師画像＿一称＿二-嘆其徳＿一云。

現代語訳

【右頁上段】
略三巻、内典集百五十二巻、外学集四十九巻、笋譜十巻、物外集若干巻、事鈔音義指帰三巻がある。世に行われている。師も六十家の一人である。禹偁がその文集に序を付けて云っている。

　　宋徳明律師伝
昇州の律師、名は徳明。法栄律師の門から出た。律部に淹貫し、気概は同類を圧倒した。事鈔正言記十巻を著した。これも六十家の一人である。

　　宋択梧律師伝
杭州に律師がいた。名は択梧。処雲律師に法を稟けた。宗門の諸書は皆その微奥を領得した。嘉声遠く播かれ、学者は欽慕し属従した。事鈔記七巻を述べ、題して義苑と曰った。師も六十家の一人である。嗣法の弟子一人がいて、允堪と曰い、法明と曰い、惟則等と曰う若干人がいる。

　　宋銭塘菩提寺真悟智円律師伝
律師の名は允堪。史書にその姓字を書いていない。銭塘の人である。幼年に天台崇教大師慧氏思に従って剃髪した。択梧律師の輪下に入って法を得た。群宗の学びは該通しないものがなかった。尤も詳しい所は律部である。慶暦間、郷里の西湖菩提律寺に法を開くと、黒白（僧俗）が奔走して集まり、唯だその後れることを恐れた。その後杭州の照慶、蘇州の開元、秀州の精厳等の諸刹に戒壇を建て、歳々僧を度し、聖寿を祝延した。嘉

【右頁下段】
祐六年十一月二十六日、照慶で寂した。上って生まれた景徳二年に距って寿五十有七を得た。僧臘は未詳。門人は全身を奉じて菩提に塔した。真梧智円大律師と諡された。手著した所に事鈔会正記、戒疏発揮記、業疏正源記、義鈔輔要記、教誡儀通衍記、浄心誡観発真鈔等若干巻がある。世に十本記主と号された。又右繞行道正儀章、六念五観章、南山纂集目録各一巻がある。師も六十家の一人である。嗣法の上首がいて、名を択其律師という。律宗行事儀二巻を著した。

賛して曰く、南山の道は八伝して丹丘の守言に至った。言は無外に伝え、外は法栄に伝え、皆よく家法を以て人に示すことができた。栄の後、処雲・択梧が相い継いでこれを承けた。梧を嗣いで興起した者が則ち師である。師は才徳兼備し、心を纂述に留めた。十記を著して南山律文を通じた。その学者を恵むこと浅からず。古の所謂立徳立言は師これに当たるものである。

　　宋文博律師伝
温州に律師がいた。名は文博。姓氏は詳らかでない。択其律師の門人である。経律を該練し、異能の解があった。簡正記を作って事鈔を釈した。師も六十家の一人である。

　　宋杭州普寧寺占叔玩律師伝

【左頁上段】
律師の諱は霊玩、字は占叔。宋氏から出た。童年敏鋭で、俗に混ずることを喜ばなかった。開元寺僧正雲可公に依って弟子と為った。至和二年、師の年二十三。経業を試されて鬀度した。是の年具戒を納めた。時に真梧智円律師が西湖菩提律寺で絳紗を闢いていた。師は同友の仲卿と往いてこれに受学した。経律を研究し、兼ねて九流百氏の書に渉った。ここに於いて内外周贍し、儒釈貫通して、聞望起こった。已にして仲卿と同じく郷里に還った。卿は衆縁を募って戒壇を重築した。方に成って没した。師はその壇が未だ仏像を立てていないのを以て、これを立てようとした。衆は頗るこれを議した。師は戒壇経を出してこれを証した。ここに於いて一衆黙伏した。壇場の製度は一に師に稟けた。仍って南山影堂を壇院の左に建てた。俄かに衆の請に従って世に出て開元に住した。法明忠公という者がいた。当代の名匠である。一日門を過ぎ、適々師の講に値した。因ってそれに就いて聴いた。講罷んで師の手を執って曰く「吾が郷で善く講ずるは唯だ師一人のみ」と。自後凡そ門に登る者あれば、指して師に従わせた。後に普寧律寺に法を開いた。常寧、東安、本寂の諸刹の如きも、また師の尸る所であった。晩年大雲で席を董した。遠近の学侶は風を聞いて輻湊した。舎宇は容る所無きに至った。師は機に随って誘導し、曾て倦むを告げず。時人は毘尼師を以てこれを称した。講律の暇は勤めて営修し、檀信は財を傾けた。小大の殿宇は咸な一新と為った。因って律門の祖像を塑り、閣に列祀した。演法処を命じて毗尼講堂と為した。唐公彀は師を挙げて僧判と為した。未だ幾ならずして副僧正に遷った。張公済は性厳毅で、少なく人と交わった。

【左頁下段】
師を見て喜び顔色を動かした。接礼特に厚かった。及び命じて都僧正と為し、帖を給して十方律院の額を掲げしめた。楊公旙は親しく額字を書いた。且つ師の公正を知り、凡そ僧門の事は尽く委ねて処断させた。師は西方浄業に於いて信願甚だ篤かった。嘗て工に命じて西方三聖像を絵かせ、随身して奉事した。凡そ片善あれば、悉く浄域を厳めた。日に弥陀経四十八遍を誦した。自余の法華、光明、十六観、普賢行願等、日を以て課と為した。座臥して面は西に背かず。若し施利あれば、得に随い散に随った。衣盂の外、唯だ教乗数百軸のみ。酷く飛山往生伝を愛し、版を鏤んで印施し、衆の為に銷釈した。又祖師三大部及び諸律書、皆手ずから繕写し、以て検閲に備えた。大観元年、寿聖院で徴疾を示した。衆に命じて十六観弥陀等経を諷させた。合掌虔恭し、声に随って和した。終わらんとするに乃ち西方を指して云う「此れ吾が帰する所の処なり」と。経久奄然として息絶した。実に是の年九月十五日である。世を閲すること七十六、坐すること五十三夏。その年十月二十三日、門人は西郊で荼毘した。棺を発き炬を投ずるに、膚体生くるが如く、唇頬は紅蓮に似ていた。火已んで舎利累々然として地に満ちた。明年某月日、遺骨を奉じて西岑駐旌亭の南郊に瘞めた。師は行事鈔を講ずること十五会、羯磨疏七会、戒本疏八会、諸小部帙は悉数すべからず。門に登り法を伝えた者は知盂等二千余人。諸方に棋布し、灯を分けて化を開いた。大夫呉公君平は師の画像を讃して其の徳を称歎して云う。

英語訳

**Right Page Upper Section**
"Abbreviated [History]" in three fascicles, "Collection of Inner Canons" in 152 fascicles, "Collection of Outer Learning" in 49 fascicles, "Bamboo Shoot Records" in ten fascicles, "Collection Beyond Things" in several fascicles, and "Sound and Meaning Guide to the Shizhichao" in three fascicles. These circulate in the world. The Master was also one of the sixty [great vinaya masters]. Yu Chen wrote a preface to his collected writings.

**Biography of Vinaya Master Deming, Song**
The vinaya master of Shengzhou was named Deming. He emerged from the school of Vinaya Master Farong. He was thoroughly versed in the vinaya sections, and his spirit overwhelmed his peers. He wrote "Correct Words Commentary on the Shizhichao" in ten fascicles. He was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Zewu, Song**
In Hangzhou there was a vinaya master named Zewu. He received the dharma from Vinaya Master Chuyun. He grasped the subtle profundities of all the texts of the school. His excellent reputation spread far, and scholars admired and followed him. He composed "Commentary on the Shizhichao" in seven fascicles, entitled "Garden of Meanings." The Master was also one of the sixty [great vinaya masters]. He had dharma heir disciples: one called Yunkan, one called Faming, one called Weize, and several others.

**Biography of Vinaya Master Zhenwu Zhiyuan of Puti Temple in Qiantang, Song**
The vinaya master was named Yunkan. History does not record his surname and personal name. He was a native of Qiantang. In his youth he shaved his head under Great Master Huisi of the Tiantai Chongjiao tradition. He entered under Vinaya Master Zewu and received the dharma. In all schools of learning there was nothing he did not thoroughly comprehend. What he was especially detailed in was the vinaya section. During the Qingli era, when he opened [teachings of] the dharma at Puti Vinaya Temple by West Lake in his native place, both clergy and laity rushed to gather, fearing only that they would be left behind. Afterwards he established ordination platforms at various monasteries including Zhaoqing in Hangzhou, Kaiyuan in Suzhou, and Jingyan in Xiuzhou. Year after year he ordained monks and prayed for the extension of the sacred longevity. In Jia-

**Right Page Lower Section**
you sixth year, on the twenty-sixth day of the eleventh month, he passed away at Zhaoqing. Counting back from his birth in the second year of Jingde, he lived fifty-seven years. His monastic years are not detailed. His disciples enshrined his whole body in a pagoda at Puti Temple. He was given the posthumous title Great Vinaya Master Zhenwo Zhiyuan. His hand-written works include "Correct Assembly Commentary on the Shizhichao," "Developing Commentary on the Precepts Commentary," "Correct Source Commentary on the Karma Commentary," "Auxiliary Essentials Commentary on the Meanings Commentary," "Comprehensive Extension Commentary on the Teaching and Admonition Ritual," "Pure Mind Admonition and Contemplation Revealing Truth Commentary," and other works totaling several fascicles. The world called him "Master of the Ten Commentaries." He also had "Proper Ritual Chapter for Right Circumambulation," "Chapter on Six Recollections and Five Contemplations," and "Catalog of Nanshan Compilations," each in one fascicle. The Master was also one of the sixty [great vinaya masters]. He had a primary dharma heir named Vinaya Master Zeqi, who wrote "Rituals of Vinaya School Practice" in two fascicles.

**Praise says:** The Way of Nanshan was transmitted through eight generations to Shouyan of Danqiu. Yan transmitted it to Wuwai, Wai transmitted it to Farong—all were able to show people the family dharma. After Rong, Chuyun and Zewu successively inherited it. The one who succeeded Wu and arose was this Master. The Master combined talent and virtue, devoted his mind to compilation and composition. He wrote ten commentaries to elucidate the Nanshan vinaya texts. His benefit to scholars was not shallow. What the ancients called "establishing virtue and establishing words"—the Master fulfilled this.

**Biography of Vinaya Master Wenbo, Song**
In Wenzhou there was a vinaya master named Wenbo. His surname is not detailed. He was a disciple of Vinaya Master Zeqi. He was thoroughly trained in sutras and vinaya and had exceptional understanding. He composed "Simple and Correct Commentary" explaining the Shizhichao. The Master was also one of the sixty [great vinaya masters].

**Biography of Vinaya Master Zhanshu Wan of Puning Temple in Hangzhou, Song**

**Left Page Upper Section**
The vinaya master's personal name was Lingwan, courtesy name Zhanshu. He came from the Song family. In childhood he was keen and sharp, not liking to mingle with worldly affairs. He became a disciple of Monastic Administrator Master Yunke of Kaiyuan Temple. In the second year of Zhihe, when the Master was twenty-three years old, he was tested on sutra learning and received tonsure. In that same year he received full ordination. At that time Vinaya Master Zhenwo Zhiyuan was opening his crimson sha [teaching seat] at Puti Vinaya Temple by West Lake. The Master went with his fellow student Zhongqing to receive instruction there. He investigated sutras and vinaya, also studying the writings of the nine schools and hundred philosophers. Thus he became comprehensively learned in both inner and outer [teachings], thoroughly understanding Confucianism and Buddhism, and his reputation arose. Subsequently he returned to his native place together with Zhongqing. Qing raised funds from various donors and rebuilt the ordination platform. It was just completed when he died. The Master, seeing that the platform had not yet established Buddha statues, wanted to establish them. The assembly rather disputed this. The Master brought out the "Ordination Platform Sutra" to verify it. Thereupon the entire assembly fell silent in submission. The design and measurements of the platform hall were all determined by the Master. He also built a Nanshan Portrait Hall to the left of the platform compound. Soon, following the assembly's request, he emerged into the world and resided at Kaiyuan. There was Master Faming Zhong, a famous craftsman of that era. One day he passed by the gate and happened to encounter the Master lecturing. He therefore went in to listen. When the lecture ended, he grasped the Master's hand and said: "In our region, only the Master alone is skilled at lecturing." Thereafter, whenever anyone came to the gate, he would direct them to follow the Master. Later he opened [teachings of] the dharma at Puning Vinaya Temple. Monasteries like Changning, Dong'an, and Benji were also places the Master administered. In his later years he presided over the seat at Dayun. Students from far and near, hearing of his reputation, gathered like spokes of a wheel. The buildings reached the point where there was no room to accommodate them. The Master guided and led according to capacity, never expressing weariness. People of the time honored him with the title "Vinaya Master." In his spare time from lecturing on vinaya he diligently engaged in construction and repair; donors poured out their wealth. All buildings large and small were made completely new. He accordingly sculpted images of the vinaya lineage ancestors and arranged them for worship in a pavilion. He designated the dharma teaching hall as the "Vinaya Lecture Hall." Minister Tang Gou recommended the Master as Monastic Judge. Not long after, he was promoted to Deputy Monastic Administrator. Minister Zhang Ji had a stern and resolute nature and rarely associated with people.

**Left Page Lower Section**
Seeing the Master, joy showed in his facial expression. His reception and courtesy were especially generous. When he was appointed Chief Monastic Administrator, he was given a certificate authorizing him to display the plaques of "Universal Vinaya Monastery." Minister Yang Fan personally wrote the plaque characters. Moreover, knowing the Master's fairness and integrity, he entrusted all monastic affairs to his judgment and disposition. The Master's faith and vow regarding Pure Land practice of the Western [Paradise] were extremely sincere. He once commissioned craftsmen to paint images of the Three Sages of the Western [Paradise], which he carried with him and served. Whenever he had any small good deed, he dedicated it all to the Pure Land. Daily he recited the *Amitabha Sutra* forty-eight times. In addition, the *Lotus*, *Golden Light*, *Sixteen Contemplations*, *Samantabhadra's Vows*, and others were his daily practice. Whether sitting or lying down, his face never turned away from the west. If there were donations and profits, he distributed them as soon as he received them. Beyond his robes and bowl, he had only several hundred scrolls of teaching vehicles. He dearly loved the "Biographies of Those Born [in the Pure Land] at Mount Fei," had it carved on printing blocks and distributed, and explained it for the assembly. He also hand-copied the three great works of the patriarch and various vinaya texts to prepare them for study and reference. In the first year of Daguan, he showed signs of illness at Shousheng Monastery. He ordered the assembly to chant the *Sixteen Contemplations*, *Amitabha*, and other sutras. With palms joined in reverent devotion, he chanted along with their voices. About to pass away, he pointed to the Western [Paradise] and said: "This is where I am going." After a long time he peacefully stopped breathing. This was actually the fifteenth day of the ninth month of that year. He lived in the world seventy-six years, sat [as a monk] for fifty-three summers. On the twenty-third day of the tenth month of that year, his disciples cremated him in the western suburbs. When they opened the coffin and applied the torch, his skin and body were as if alive, his lips and cheeks like red lotus flowers. When the fire finished, relics covered the ground in countless numbers. In a certain month and day of the following year, they respectfully took his remaining bones and buried them in the southern suburb of Zhujing Pavilion at West Ridge. The Master lectured on the "Xingshi Chao" fifteen times, the "Jiemo Shu" seven times, the "Jieban Shu" eight times; the various minor texts cannot all be enumerated. Those who came to his gate and received transmission of the dharma, including Zhiyu and others, numbered over two thousand. They spread throughout various regions, dividing the lamp and opening transformation. Minister Wu Gong Junping praised the Master's painted portrait and extolled his virtue, saying: