一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
賛曰。芝園祖師。嘗為＿レ師譔＿二行業記＿一。其評有＿レ云。棄＿レ俗為＿レ
道。其要在＿レ 三。一曰行己。二曰利他。三曰護法。竊惟僧正
自＿レ入＿レ道至＿レ終。稟＿レ律奉＿レ戒不＿レ虧＿二其節＿一。不＿レ辱＿二其身＿一。礼誦焚
修日無＿二虚度＿一。則其行＿レ己不＿レ為＿レ不＿レ勤矣。嘗患＿二郷閭律学
不＿一レ振。遠渉＿二江山＿一。尋＿レ師受＿レ業。晨夕講演。訓＿二-誘来蒙＿一。故使＿二
南山宗部遐邇獲＿レ聞流演無＿一レ窮。由＿レ師為＿レ始。則其利他不＿レ
為＿レ不＿レ博矣。四十余年弘＿二-闡律蔵＿一。播＿二-遷南北＿一。一＿二志流通＿一。
魁＿二-鎮教門＿一。粛＿二-清海衆＿一。主＿二-持壇席＿一。糾＿二-正軌儀＿一。荷＿レ法軽＿レ生。
死而後已。則其護法不＿レ為＿レ不＿レ篤矣。晩年謝＿レ事。退養＿二幽
居＿一。建＿レ志存＿レ誠。専期＿二西邁＿一。臨終正念。奄爾遷＿レ神。逮＿レ至＿二荼
毗＿一。道俗奔赴。衆覩＿二異相＿一追慕哀号。斯可＿レ謂＿二始卒両全
美善倶尽＿一。非＿二存＿レ誠荷＿一レ法。孰能至＿二於此＿一哉。予読＿レ此益知＿二
師之賢＿一也。
　　宋本嵩律師伝
律師名本嵩。不＿レ知＿二何許人＿一也。亦不＿レ詳＿二其姓氏＿一。精＿二南山
律＿一。兼得＿二西来直指之旨＿一。因無為居士楊傑請＿二-問澂照大師
所＿レ講毘尼性体＿一。師以＿レ偈答曰。情智何嘗異。犬吠蛇自行。
【右頁下段】
終南的的意。日午打＿二 三更＿一。
賛曰。律之為＿レ宗也。円満広大。若捨＿二片善＿一不＿レ名＿レ満＿二-足摂
善法戒＿一。況迦葉微笑之旨乎。有＿レ如＿二嵩公＿一。禅律並行而
不＿二相悖＿一。有＿レ得＿二於宗＿一者深矣。雖＿レ未＿レ詳＿二其顛末＿一。幸有＿二此一
偈在＿一。我輩只以＿二咬嚼不破＿一為＿レ愧耳。

律苑僧宝伝巻第八
【左頁上段】
律苑僧宝伝巻第九

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　宋霊芝崇福寺大智律師伝
律師諱元照。字湛然。別号＿二安忍子＿一。嗣＿二択其律師＿一。南山十
五世之孫也。俗姓唐氏。父名祐。世為＿二公吏＿一。母竺氏。倶
有＿二賢行＿一。篤信＿二仏理＿一。産＿二 四男＿一。師其三也。誕＿二于慶暦戊子
八年＿一。骨相岐嶷。聡穎超＿レ倫。齠齔依＿二祥符東蔵恵鑑律師＿一
出家。授＿二之法華経＿一輒能記憶。年十八試＿二所習＿一得度。在＿二求
寂倫＿一。已為＿レ衆開講。既而受具。専鋭＿二志於毘尼之学＿一。氷寒
藍青。識者刮＿レ目焉。恒以＿レ無＿二明師＿一為＿レ慊。時神悟謙法師。
唱＿二 天台道於宝閣＿一。師与＿二択瑛＿一結＿レ伴参謁。謙一見喜動＿二眉
睫＿一甚器＿レ之。師亦喜曰。此真吾師矣。請＿レ居＿二座下＿一。風雨寒
暑。日行数里。謙毎＿レ升＿二講座＿一。必待＿二師至＿一。或少後。衆以＿レ過＿レ
時為＿レ請。謙曰。聴講人未＿レ至。其愛＿レ之若＿レ此。師欲＿下棄＿二所習＿一
而依随＿上レ之。謙曰。近世律道寝微。無＿二 人扶起＿一。盍＿下明＿二法華＿一
【左頁下段】
以弘＿中 四分＿上。他時為＿二世宗匠＿一。吾于＿レ子有＿レ望矣。師佩＿二-受其
言＿一。益加＿二奮励＿一。雖＿二暑流＿レ金寒折＿一レ膠。不＿レ暇＿レ顧也。博究＿二群宗＿一。
以＿レ律為＿レ本。非＿二苟言＿一レ之。実蹈＿レ之矣。元豊元年。従＿二雷峰広
慈才公＿一。受＿二菩薩大戒＿一。方＿二羯磨時＿一。瑞光発現。殿中灯炬。皆
為暎奪。万衆駭嘆。以為得戒之祥徴云。頓漸律儀罔＿レ不＿二
兼備＿一。於＿レ是出世説法。南山一宗赫然大振。四方学者聞＿レ
風而依。其一時名士若＿二翰林学士蘇軾。判府蒋枢密＿一。無＿レ
不＿二崇敬＿一之。一日枢密入＿レ寺請＿二陞座＿一。展塵之間。法音浩浩
莫＿レ不＿レ聳＿二 人天龍鬼之聴＿一。講罷枢密上＿レ偈以謝。有＿二説＿レ法龍
象繞。放＿レ生鱗羽逃之句＿一。八年高麗王子僧統義天杭＿レ海求
法。聞＿二師名＿一。与＿二主客学士楊傑＿一。請以＿二門弟子礼＿一見。師為提＿二
律要＿一。幾三千言。義天矍然避＿レ席。稽首作礼。師授以＿二 三衣
盂盋錫杖＿一。仍有＿レ偈。曰。為＿レ汝裁成応法衣。更将＿二盂錫＿一助＿二
威儀＿一。君看宿覚歌中道。不＿二是標＿レ形虚事持＿一。義天喜不＿二自
勝＿一。乃請＿二所＿レ著書＿一還＿レ国。鍥＿レ梓以伝。紹聖五年。重＿二-建明州
五台戒壇＿一成。有＿二 一老人＿一。神気超邁。眉鬚皓白。儼若＿二図上
阿羅漢＿一。進前而曰。弟子有＿二 三珠＿一。奉献以申＿二壇成之賀＿一。師

現代語訳

【右頁上段】
賛して曰く、芝園祖師（元照）はかつて師のために行業記を撰述した。その評に云うことがある。俗を棄てて道と為すには、その要は三つにある。一つは行己（自らを修める）、二つは利他（他者を利する）、三つは護法（仏法を護持する）である。思うに僧正（占叔玩律師）は道に入ってから終わりまで、律を稟け戒を奉じて其の節を虧かず、其の身を辱めなかった。礼誦焚修を日に虚しく度すことなく、則ちその己を行うこと勤めざることがなかった。常に郷里の律学が振るわないことを患い、遠く江山を渉って師を尋ね業を受けた。朝夕講演し、来る者を訓誘した。故に南山宗部を遐邇に聞かしめ流演無窮にした。師により始まったのである。則ちその他を利すこと博からざることがなかった。四十余年律蔵を弘闡し、南北に播遷し、一志流通し、教門を魁鎮し、海衆を粛清し、壇席を主持し、軌儀を糾正し、法を荷い生を軽んじ、死して後已んだ。則ちその護法篤からざることがなかった。晩年事を謝し、幽居に退養し、志を建て誠を存し、専ら西邁を期した。臨終正念、奄爾として神を遷した。荼毗に逮ぶまで、道俗奔赴し、衆は異相を覩て追慕哀号した。これは始卒両全、美善倶尽と謂うべきである。誠を存し法を荷うに非ずして、孰かよくここに至らんや。予これを読んで益々師の賢を知るのである。

　　宋本嵩律師伝
律師の名は本嵩。何処の人か知らない。またその姓氏も詳らかでない。南山律に精通し、兼ねて西来直指の旨を得た。無為居士楊傑の請問により、澂照大師が講じる毘尼性体について、師は偈をもって答えて曰く。情智何ぞ嘗て異ならん。犬吠ゆるも蛇自ら行く。

【右頁下段】
終南的々の意。日午に三更を打つ。

賛して曰く、律がその宗とするところは、円満広大である。若し片善を捨てれば摂善法戒を満足と名づけない。況んや迦葉微笑の旨をや。嵩公の如きは、禅律並び行いて相悖らず。宗において得ることあるもの深し。未だその顛末を詳らかにせずといえども、幸いにこの一偈がある。我輩はただ咬嚼し破れざるを以て愧とするのみ。

律苑僧宝伝巻第八

【左頁上段】
律苑僧宝伝巻第九

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　宋霊芝崇福寺大智律師伝
律師の諱は元照、字は湛然、別号を安忍子という。択其律師を嗣いだ。南山十五世の孫である。俗姓は唐氏。父の名は祐。世々公吏を為した。母は竺氏。倶に賢行があった。仏理を篤信した。四男を産み、師はその三番目である。慶暦戊子八年に誕生した。骨相岐嶷、聡穎倫を超えた。幼少より祥符東蔵の恵鑑律師に依って出家した。法華経を授けられるとすぐに記憶することができた。年十八で習った所を試されて得度した。沙弥の列にあって、已に衆のために開講した。やがて具戒を受け、専ら志を毘尼の学に鋭くした。氷寒藍青で、識者は目を刮った。常に明師が無いことを慊とした。時に神悟謙法師が宝閣で天台道を唱えていた。師は択瑛と伴を結んで参謁した。謙は一見して喜び眉睫を動かし甚だこれを器とした。師もまた喜んで曰く「此れ真に吾が師なり」と。座下に居ることを請うた。風雨寒暑、日に数里を行った。謙は講座に升る毎に、必ず師の至るを待った。或いは少し後れると、衆は時を過ぐるを以て請うた。謙は曰く「聴講人未だ至らず」と。その愛すること此の若し。師は習う所を棄てて之に依随せんと欲した。謙は曰く「近世律道寝微、人の扶起する無し。盍ぞ法華を明らかにして

【左頁下段】
以て四分を弘めざるや。他時世の宗匠と為らば、吾子に於いて望有り」と。師はその言を佩受し、益々奮励を加えた。暑に金を流し寒に膠を折くといえども、顧る暇もなかった。群宗を博究し、律を以て本と為した。苟も之を言うに非ず。実に之を蹈んだのである。元豊元年、雷峰広慈の才公に従って菩薩大戒を受けた。羯磨の時に方って、瑞光発現し、殿中の灯炬、皆映奪せられた。万衆駭嘆し、以て得戒の祥徴と為すと云う。頓漸の律儀兼備せざるものなし。ここにおいて出世説法し、南山一宗赫然として大振した。四方の学者風を聞いて依った。その一時の名士、翰林学士蘇軾、判府蒋枢密の若きは、崇敬せざる無し。一日枢密寺に入り陞座を請うた。展塵の間、法音浩浩として人天龍鬼の聴を聳しないものなし。講罷んで枢密偈を上げて以て謝した。「説法の龍象繞り、放生の鱗羽逃ぐ」の句有り。八年高麗王子僧統義天海を杭して法を求めた。師の名を聞き、主客学士楊傑と共に、門弟子の礼を以て見えんことを請うた。師律要を提げて、ほぼ三千言。義天矍然として席を避け、稽首作礼した。師これに三衣盂鉢錫杖を授けた。仍って偈有り。曰く「汝が為に裁成す応法の衣、更に盂錫を将って威儀を助く。君看よ宿覚歌中の道、是れ形を標して虚事持するに非ず」と。義天喜んで自ら勝たず。乃ち著書する所を請うて国に還り、梓に鍥って以て伝えた。紹聖五年、明州五台戒壇を重建して成った。一老人有り。神気超邁、眉鬚皓白、儼として図上の阿羅漢の若し。進前して曰く「弟子三珠有り。奉献して以て壇成の賀を申す」と。師は

英語訳

**Right Page Upper Section**
**Praise says:** The patriarch Zhiyuan (Master Yuanzhao) once composed a "Record of [Master Zhanshuwan's] Conduct and Achievements" for the Master. In his evaluation he says: "To abandon the secular and become the Way has three essentials: first, cultivating oneself (xingji); second, benefiting others (lita); third, protecting the Dharma (hufa). I privately consider that the Monastic Administrator, from entering the Way to his end, received the vinaya and honored the precepts without compromising his principles or disgracing his person. In ritual chanting and incense cultivation he never passed a day in vain—thus his self-cultivation was never lacking in diligence. He constantly worried that vinaya learning in his native region was not flourishing, so he traveled far across rivers and mountains to seek teachers and receive instruction. Morning and evening he lectured and taught, instructing and guiding those who came in ignorance. Thus he made the Nanshan school known far and wide, with its transmission flowing endlessly. It began with the Master—thus his benefit to others was never lacking in breadth. For over forty years he propagated the vinaya canon, spreading it north and south with single-minded commitment to its circulation. He led the teaching community, purified the monastic assembly, presided over ordination platforms, corrected ritual procedures, bore the Dharma while regarding life lightly, and continued until death. Thus his protection of the Dharma was never lacking in devotion. In his later years he retired from affairs, withdrew to cultivate in quiet dwelling, established his will and preserved sincerity, focusing exclusively on westward departure. At the moment of death his mindfulness was correct, and peacefully his spirit departed. Even to his cremation, clergy and laity rushed to attend; the multitude witnessed extraordinary signs and mourned with wailing. This can be called 'perfect from beginning to end, with all virtue and goodness complete.' Without preserving sincerity and bearing the Dharma, who could reach such a level?" Reading this, I increasingly know the Master's worthiness.

**Biography of Vinaya Master Bensong, Song**
The vinaya master was named Bensong. It is not known where he was from. His surname is also not detailed. He was proficient in the Nanshan vinaya and also attained the essential meaning of the direct pointing from the West [Chan Buddhism]. When the lay practitioner Yang Jie requested and asked about the nature and essence of vinaya that Great Master Chengzhao lectured on, the Master answered with a verse saying: "When were emotion and wisdom ever different? Dogs bark but snakes move on their own.

**Right Page Lower Section**
The true meaning of Zhongnan [Nanshan]: beating the third watch at noon."

**Praise says:** What the vinaya takes as its principle is perfect completeness and vastness. If one abandons even small good deeds, it cannot be called fulfilling the precept of gathering good dharmas—how much more the meaning of Kāśyapa's subtle smile! One like Master Song practices Chan and vinaya together without contradiction. His attainment in the school runs deep. Though we do not know the details of his whole story, fortunately this one verse remains. We can only be ashamed that we cannot bite through and break it open.

**Vinaya Garden Monastic Jewels Biography, Fascicle Eight**

**Left Page Upper Section**
**Vinaya Garden Monastic Jewels Biography, Fascicle Nine**

**Composed by Later Student Śramaṇa Huijian of Anyang Temple, East of the Lake**
**Various Masters of China**

**Biography of Great Wisdom Vinaya Master of Lingzhi Chongfu Temple, Song**
The vinaya master's personal name was Yuanzhao, courtesy name Zhanran, with the alternate title "Anren zi" (Child of Peaceful Forbearance). He succeeded Vinaya Master Zeqi and was a fifteenth-generation descendant of Nanshan [Daoxuan]. His lay surname was Tang. His father's name was You, whose family had served as government clerks for generations. His mother was of the Zhu family. Both had virtuous conduct and devout faith in Buddhist principles. They gave birth to four sons; the Master was the third. He was born in the eighth year of Qingli, year wuzi. His bone structure showed exceptional character, and his intelligence surpassed his peers. In early childhood he left home under Vinaya Master Huijian of Xiangfu Dongzang. When taught the *Lotus Sutra*, he could immediately memorize it. At age eighteen he was tested on what he had learned and received ordination. While still among the śrāmaṇeras, he was already opening lectures for the assembly. Subsequently he received full ordination and focused his sharp determination exclusively on vinaya study. [He was like] ice cold and indigo blue—those with discernment took special notice. He constantly regretted not having a clear teacher. At that time Dharma Master Shenwu Qian was proclaiming the Tiantai Way at Baoge [Temple]. The Master joined with Zeying to visit him. Qian was delighted upon first sight, his eyebrows moved with joy, and he greatly esteemed him. The Master also rejoiced, saying: "This is truly my teacher!" He requested to remain under his instruction. Through wind, rain, cold and heat, he traveled several li daily. Every time Qian ascended the lecture seat, he would wait for the Master to arrive. If he was a little late, the assembly would request [to begin] because the time had passed. Qian would say: "The listener has not yet arrived"—such was his affection. The Master wanted to abandon what he was studying and follow him exclusively. Qian said: "In recent times the vinaya way has become weak with no one to revive it. Why not illuminate the *Lotus*

**Left Page Lower Section**
in order to propagate the Four-Part [Vinaya]? In the future you will be a master craftsman of the world—I have hopes for you, my child." The Master respectfully received these words and redoubled his efforts. Though heat might melt metal and cold might crack glue, he had no leisure to look back. He extensively investigated all schools while taking vinaya as his foundation. This was not mere words but actual practice. In the first year of Yuanfeng, he received the great bodhisattva precepts from Master Cai of Guangci at Leifeng. During the karma ritual, auspicious light manifested, and all the lamps and torches in the hall were outshone by it. Ten thousand people marveled and sighed, considering it an auspicious sign of receiving the precepts. He was fully equipped with both gradual and sudden vinaya practices. Thereupon he emerged into the world to expound the Dharma, and the Nanshan school blazed forth in great revival. Scholars from all directions heard of his reputation and came to follow him. Famous literati of the time like Hanlin Academician Su Shi and Regional Judge Privy Councilor Jiang all revered him. One day the Privy Councilor entered the temple and requested him to ascend the teaching seat. In the space of unrolling the whisk, the sound of Dharma flowed vastly, uplifting the hearing of humans, devas, dragons, and spirits without exception. After the lecture, the Privy Councilor presented a verse of gratitude, including the lines: "Dragon-elephants circle around the Dharma teaching, scaled and feathered creatures flee from life-release." In the eighth year, Prince-Monk Superintendent Ūichŏn of Koryŏ crossed the sea seeking the Dharma. Hearing of the Master's name, he came with Principal Guest Scholar Yang Jie, requesting to meet with the courtesy of a disciple. The Master presented the essentials of vinaya in nearly three thousand words. Ūichŏn was startled and moved away from his seat, bowing with his head to the ground. The Master bestowed upon him the three robes, bowl, and staff, along with a verse saying: "For you I have tailored these Dharma-appropriate robes, and further offer bowl and staff to aid your dignity. Behold what the Song of Original Awakening teaches—this is not mere form-marking or empty ritualism." Ūichŏn was so delighted he could not contain himself. He then requested the Master's written works to take back to his country, where he had them carved and printed for transmission. In the fifth year of Shaosheng, the reconstruction of the Wutai ordination platform in Mingzhou was completed. An elderly man with transcendent spiritual bearing, white eyebrows and beard, dignified like an arhat in a painting, came forward and said: "This disciple has three pearls to offer in congratulation of the platform's completion." The Master