一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
三学＿一。尤精＿二毘尼＿一。開＿二-法東堂＿一。衲子悦従。法政律師師＿二-事
惟一＿一。精＿二-研戒宗＿一。住＿二竹渓＿一弘宗。名声日以著。並宗門之
名匠也。法久律師法政之門人也。棲＿二心経律＿一。深探＿二玄賾＿一。
開＿二律席於石鼓＿一。化＿二-陶四方＿一。学士依帰者日多。嘗戒度律
師譔＿二弥陀経疏記＿一。未＿レ就＿レ緒而沒。及＿レ是師摛＿レ筆解＿二戒度
未尽之文＿一。即聞持記是也。自跋＿二其後＿一曰。此記足庵宗師。
淳煕年間撰。至＿二東方仏現通一科＿一示＿レ疾。停＿レ筆因而順寂。
不＿レ及＿レ全＿レ帙。聞者無＿レ不＿二嗟惜＿一。雖＿二円修超玄二記行＿一レ世。諸
方講解病＿二其文理未＿一レ明。罕＿レ有＿二承用＿一。由＿レ此疏亦凐塞。余
寓＿二疏三山慶遠庵＿一。因＿二講次＿一 二三子有＿レ請。故為続＿二其後＿一。
誠為＿二狂簡有＿一レ玷＿二於前＿一。又豈非＿下青蝿付＿二於驥尾＿一。亦其一
日千里＿上也。得法上首上翁妙蓮律師。
　　宋四明景福寺如庵宏律師伝
律師諱了宏。字如庵。未＿レ詳＿二其族里＿一。受＿二業於法政律師＿一。
諸部毘尼無＿レ不＿二穿穴＿一。而声名炳燿。出住＿二 四明景福寺＿一。開＿二-
闡律教＿一。訓＿二-導学子＿一。而従＿レ之遊者偃然若＿二風之於＿一レ草。沛
然若＿二水之於＿一レ壑也。有＿二嗣法上首両人＿一。日山守一律師。本
【右頁下段】
邦俊芿律師。
　　宋了然智瑞妙音三律師伝
了然。智瑞。妙音三律師。並神府明朗。学業優奥。然住＿二
臨安不空院＿一。瑞拠＿二会稽極楽院＿一。音居＿二臨安浄梵院＿一。法鼓
競鳴。遐邇帰敬。嘉定年中。俊芿律師設＿二宗門五十三
疑＿一。問＿二時之律匠＿一。三師覧＿レ之乃一一酬答。然嘗著＿二通真記
三巻。授菩薩戒儀一巻＿一。瑞善＿二文辞＿一。著＿二洞微集十巻＿一。
　　宋湖心広福寺妙蓮律師伝
上翁妙蓮律師。未＿レ詳＿二何許人＿一。石鼓法久律師之嫡子也。
三蔵玄理莫＿レ不＿二淹貫＿一。開＿二-法湖心広福寺＿一。声称浹＿レ遠。毳侶
競奔。蔚然繁盛。嘗与＿二鉄翁一公＿一抗＿二-論宗義＿一。人壮＿レ之。景
定三年正月三日寂＿二于極楽庵＿一。春秋八十有一。坐若干夏。
有＿二蓬析直弁一巻＿一。得法弟子行居等若干人。本邦真照
律師。嘗航＿レ海求法。従＿レ師受＿レ学云。
　　宋日山寺鉄翁一律師伝
律師名守一。鉄翁其号也。天仮＿二聡敏＿一儁思奇抜。従＿二景福
如庵宏律師＿一学＿二毘尼＿一。大小諸部鑑＿二-徹幽疑＿一。由＿レ是声誉四
【左頁上段】
馳。道欽＿二 七衆＿一。開＿二法于日山広福諸刹＿一。参扣之徒継＿レ踵而
至。紹定中。行＿二重受于巾峰＿一。帰仰者益衆。若＿二本邦曇照律
師＿一亦登＿二其壇席＿一。師依＿二法華開顕之意＿一。立＿下以＿二白四＿一受具
者不＿レ増＿二-受菩薩戒＿一之義＿上。謂一発＿二円体＿一則三聚具備焉。更
受＿レ之為。上翁妙蓮為＿二蓬析直弁＿一難＿レ之。成＿二-立増受之義＿一。
蓋雖＿レ発＿二円体＿一。願且未＿レ円故也。師復作＿二教観析蓬＿一以釈＿レ
難。且示＿レ衆曰。須＿レ体＿二祖師円義＿一。教＿二彼受者＿一。円発＿二 三誓＿一。
円納＿二 三聚＿一。円成＿二 三行＿一。不＿レ可＿四又依＿下善戒四級＿上。而云＿三壇上
所受且為＿二大戒方便＿一。非＿三唯屈＿二-喪祖懐＿一。抑致＿二異宗謗辱＿一。
師後不＿レ詳＿レ所＿レ終。門人行枝等若干人。平生著述有＿二終南
家業三巻。会元教観析蓬等若干巻＿一。淳祐中劉厚南作＿レ
偈。書＿二家業後＿一曰。南山千峰雄。弘律万法宗。山乎有＿レ時
頽。此律無＿二終窮＿一。澂照開＿二法渠＿一。大智恢＿二家風＿一。一灯続＿二 一
灯＿一。分＿二-付亀山翁＿一。
賛曰。妙蓮守一二公。均以＿二南山＿一為＿レ宗。而其所立義。如＿三
枘鑿之不＿二相合＿一。故後学互相是非。莫＿二克有＿一レ定。本朝菩提
空師。張＿二 七難＿一攻＿レ 一以扶＿レ蓮。其説固善矣。雖＿レ然予披＿二-味
【左頁下段】
終南家業＿一。一之義亦不＿レ為＿レ非＿レ理。学者宜虚心平＿レ気而評＿レ
之可也。
　　宋石林行居律師伝
行居律師者。法嗣＿二妙蓮律師＿一。博学多通。明＿二於毘尼之道＿一。
嘗蒞＿二石林広福諸刹＿一。所＿レ至澍＿二滂沱之法雨＿一。黒白皆蒙＿レ潤。
其終未＿レ詳。本邦真照律師。嘗従＿レ師請益云。
　　宋臨安明慶寺聞思律師伝
律師名聞思。不＿レ詳＿二其氏族＿一。落髪進具之後。住＿二-持臨安明
慶寺＿一。望尊＿二 一時＿一。淳祐六年十一月。奏＿二南山澂照大師戒
疏業疏事抄等。幷大智律師述三部諸記共七十三巻＿一。乞＿レ
付＿二-入大蔵＿一。制可。続省＿二部下諸郡経坊＿一。鏤＿レ版頒行。
賛曰。天竺遵式法師。奏＿二 天台教文＿一。得＿レ旨入＿二大蔵＿一。其書
於＿レ是愈有＿レ光焉。今観＿二思公之所為＿一。実吾門之式師也。其
敬祖護法之心。不＿二亦深＿一乎。
　　元京兆大普慶寺実相円明律師伝
律師諱法聞。受＿二生于陝西厳氏＿一。楚荘王之裔也。七歳投＿二
輝公＿一。執＿二童子之役＿一。十五薙染。満歳納戒。於＿レ是遊＿二汴汝

現代語訳

【右頁上段】
三学を瑩錬し、特に毗尼を精とした。東堂で法を開き、僧侶たちが悦んで従った。法政律師は惟一に師事し、戒宗を精研し、竹渓に住して宗を弘めた。名声は日々著しくなった。並んで宗門の名匠である。法久律師は法政の門人である。心を経律に棲し、玄賾を深く探った。石鼓で律席を開き、四方を化陶した。学士で依帰する者が日々多くなった。かつて戒度律師が弥陀経疏記を撰したが、緒に就かないうちに没した。この時に至って師が筆を摛いて戒度の未だ尽くさない文を解いた。即ち聞持記がこれである。その後に自跋して曰く「この記は足庵宗師が淳煕年間に撰した。東方仏現通の一科に至って疾を示し、筆を停めて因って順寂した。全帙に及ばなかった。聞く者で嗟惜しない者は無かった。円修超玄二記が世に行われているとはいえ、諸方の講解はその文理が未だ明らかでないことを病とし、承用する者が稀である。これによってこの疏も凐塞してしまった。余は三山の慶遠庵に疏を寓していたが、講次に因って二三子が請いがあったため、故にその後を続けた。誠に狂簡で前に玷することがある。また豈に青蠅が驥尾に付いて、また一日千里ということでないだろうか」と。得法の上首は上翁妙蓮律師である。

　　宋四明景福寺如庵宏律師伝
律師は諱を了宏、字を如庵という。その族里は詳らかでない。法政律師に業を受けた。諸部の毗尼で穿穴しないものは無く、声名が炳燿した。出でて四明景福寺に住し、律教を開闡し、学子を訓導した。これに従い遊ぶ者は偃然として風の草に対するが如く、沛然として水の壑に対するが如くであった。嗣法の上首両人がある。日山守一律師と本

【右頁下段】
邦俊芿律師である。

　　宋了然智瑞妙音三律師伝
了然、智瑞、妙音三律師は、並んで神府明朗で、学業が優奥であった。然は臨安不空院に住し、瑞は会稽極楽院に拠り、音は臨安浄梵院に居した。法鼓が競って鳴り、遐邇が帰敬した。嘉定年中、俊芿律師が宗門五十三疑を設けて、時の律匠に問うた。三師はこれを覧て乃ち一一に酬答した。然はかつて通真記三巻、授菩薩戒儀一巻を著した。瑞は文辞を善くし、洞微集十巻を著した。

　　宋湖心広福寺妙蓮律師伝
上翁妙蓮律師は、何許の人か詳らかでない。石鼓法久律師の嫡子である。三蔵の玄理で淹貫しないものは無く、湖心広福寺で法を開いた。声称が遠くまで浹き、毳侶が競って奔った。蔚然として繁盛した。かつて鉄翁一公と宗義を抗論し、人がこれを壮とした。景定三年正月三日、極楽庵で寂した。春秋八十有一、坐若干夏。蓬析直弁一巻がある。得法弟子に行居等若干人がある。本邦真照律師は、かつて海を航して法を求め、師に従って学を受けたという。

　　宋日山寺鉄翁一律師伝
律師の名は守一、鉄翁はその号である。天より聡敏を仮り、儁思が奇抜であった。景福の如庵宏律師に従って毗尼を学んだ。大小諸部の幽疑を鑑徹した。これによって声誉が四方に

【左頁上段】
馳せ、道が七衆に欽ばれた。日山広福諸刹で法を開き、参扣の徒が踵を継いで至った。紹定中、巾峰で重受を行い、帰仰する者がますます衆くなった。本邦曇照律師もまたその壇席に登った。師は法華開顕の意に依って、白四で具を受ける者は菩薩戒を増受しないという義を立てた。一たび円体を発すれば三聚が具備すると謂った。更にこれを受けるのは何のためかと。上翁妙蓮が蓬析直弁を為してこれを難じ、増受の義を成立した。蓋し円体を発するとはいえ、願はかつ未だ円でないからである。師は復た教観析蓬を作ってもって難を釈いた。且つ衆に示して曰く「祖師の円義を体し、彼の受者に教えて、円かに三誓を発し、円かに三聚を納れ、円かに三行を成じなければならない。また善戒四級に依って、壇上で受ける所はかつ大戒の方便のためとすることはできない。ただに祖懐を屈喪するのみならず、かえって異宗の謗辱を致すことになる」と。師の後は終わる所を詳らかにしない。門人に行枝等若干人がある。平生の著述に終南家業三巻、会元教観析蓬等若干巻がある。淳祐中、劉厚南が偈を作り、家業の後に書して曰く「南山千峰雄たり、律を弘めて万法の宗たり。山や時有りて頽るとも、此の律は終窮無し。澂照法渠を開き、大智家風を恢す。一灯一灯を続ぎ、分付す亀山翁に」と。

賛して曰く、妙蓮守一二公は、均しく南山を以て宗とするが、その立てる所の義は、枘鑿の相合わないが如くである。故に後学が互いに是非し合い、定有ることを克たない。本朝菩提空師は、七難を張って一を攻めて以て蓮を扶けた。その説は固より善い。然りと雖も予が

【左頁下段】
終南家業を披味するに、一の義もまた理に非ざるとしない。学者は虚心に気を平らかにしてこれを評すべきである。

　　宋石林行居律師伝
行居律師は、妙蓮律師の法嗣である。博学多通で、毗尼の道に明らかであった。かつて石林広福諸刹に蒞み、至る所で滂沱の法雨を澍いだ。黒白皆潤いを蒙った。その終わりは詳らかでない。本邦真照律師は、かつて師に従って請益したという。

　　宋臨安明慶寺聞思律師伝
律師の名は聞思、その氏族は詳らかでない。落髪進具の後、臨安明慶寺に住持した。望みが一時に尊ばれた。淳祐六年十一月、南山澂照大師戒疏業疏事抄等、並びに大智律師述の三部諸記共七十三巻を奏し、大蔵に付入することを乞うた。制可された。続いて省部下の諸郡経坊で、版を鏤りて頒行した。

賛して曰く、天竺遵式法師は、天台教文を奏して、旨を得て大蔵に入れた。その書はこれより愈々光あることになった。今思公の所為を観るに、実に吾が門の式師である。その敬祖護法の心は、また深くないだろうか。

　　元京兆大普慶寺実相円明律師伝
律師は諱を法聞、陝西厳氏に生を受けた。楚荘王の裔である。七歳で輝公に投じ、童子の役を執った。十五で薙染し、満歳で戒を納めた。ここにおいて汴汝に遊び

英語訳

**Right Page Upper Section**
[refined] the three studies, especially mastering the vinaya. He opened the Dharma at the Eastern Hall, and monastics joyfully followed him. Vinaya Master Fazheng served Weiyi as teacher, intensively researching the precept school and residing at Zhuxi to propagate the teaching. His fame grew day by day. Both were renowned masters of the lineage. Vinaya Master Fajiu was a disciple of Fazheng. He settled his mind in the sutras and vinaya, deeply exploring the profound mysteries. He opened vinaya lectures at Shigu and transformed [students from] the four directions. Scholars who took refuge with him increased daily. Previously, Vinaya Master Jiedu had composed commentary records on the *Amitābha Sutra* but passed away before completing it. At this time, Master [Fajiu] took up the brush to explain Jiedu's unfinished text. This is precisely the *Hearing and Retention Commentary*. In his postscript he wrote: "This commentary was composed by Master Zuan of the Foot Hermitage during the Chunxi years. When he reached the section on 'Eastern Buddha Manifestation and Penetration,' he became ill, stopped his brush and thereby passed away peacefully. He did not complete the full work. None who heard of this failed to lament with regret. Although the *Perfect Cultivation* and *Transcending Mysteries* commentaries circulate in the world, lecturers everywhere consider their text and principles unclear, and few adopt them. Due to this, even this commentary became blocked up. I was staying at Qingyuan Hermitage on Sanshan, and during the lecture series two or three students made a request, so I continued where it left off. This is truly reckless and simple, bringing shame upon what came before. Yet is this not like a green fly attaching to a fine horse's tail, also traveling a thousand li in a day?" His chief dharma successor was Vinaya Master Shangweng Miaolian.

**Biography of Vinaya Master Ruan Hong of Jingfu Temple, Siming, Song**
The vinaya master's taboo name was Liaohong, with the style name Ruan. His clan and locality are not detailed. He received instruction from Vinaya Master Fazheng. There was no section of the various vinaya texts he did not penetrate, and his reputation shone brilliantly. He went forth to reside at Jingfu Temple in Siming, expounding the vinaya teachings and instructing students. Those who followed and studied with him were like grass before the wind, flowing like water toward a valley. He had two chief dharma successors: Vinaya Master Shouyi of Rishan and Vinaya Master Junchou of this country.

**Right Page Lower Section**
**Biography of Three Vinaya Masters Liaoran, Zhirui, and Miaoyin, Song**
The three vinaya masters Liaoran, Zhirui, and Miaoyin all had bright and clear spiritual faculties with profound and deep learning. Ran resided at Bukong Cloister in Lin'an, Rui established himself at Jile Cloister in Kuaiji, and Yin dwelt at Jingfan Cloister in Lin'an. The Dharma drums competed in sounding, and near and far came to pay respect. During the Jiading years, Vinaya Master Junchou posed fifty-three doubts of the lineage school and questioned the vinaya masters of the time. The three masters examined these and answered each one by one. Ran once authored *Penetrating Truth Commentary* in three volumes and *Ritual for Conferring Bodhisattva Precepts* in one volume. Rui was skilled in literary composition and wrote *Profound Subtlety Collection* in ten volumes.

**Biography of Vinaya Master Miaolian of Guangfu Temple, Huxin, Song**
Vinaya Master Shangweng Miaolian—it is not detailed what locality he was from. He was the direct successor of Vinaya Master Fajiu of Shigu. There were no profound principles of the three baskets he did not thoroughly comprehend. He opened the Dharma at Guangfu Temple in Huxin. His reputation extended far, and monastics competed to flock to him. It was luxuriantly prosperous. He once engaged in doctrinal debates with Master Tieweng Yigong, and people admired this. He passed away at Jile Hermitage on the third day of the first month of the third year of Jingding. He was eighty-one years old and had sat for many summers. He has *Direct Discrimination of Thorny Analysis* in one volume. His dharma successor disciples include Xingjü and several others. Vinaya Master Shinsho of this country once sailed across the sea seeking the Dharma and received instruction from this master.

**Biography of Vinaya Master Tieweng Yi of Rishan Temple, Song**
The vinaya master was named Shouyi; Tieweng was his sobriquet. Heaven granted him intelligence and keen thinking that was remarkably outstanding. He studied the vinaya under Vinaya Master Ruan Hong of Jingfu. He penetrated the profound doubts of all the major and minor divisions. Through this his reputation spread in all four directions.

**Left Page Upper Section**
and the Way was revered by the seven groups [of Buddhist disciples]. He opened the Dharma at Rishan, Guangfu and various other temples. Those who came to seek instruction arrived in continuous succession. During the Shaoding period, he conducted re-ordination ceremonies at Jinfeng, and those who looked up to him increased even more. Vinaya Master Donzhao of this country also ascended his ordination platform. The master, relying on the meaning of the Lotus Sutra's revelation and disclosure, established the doctrine that those who receive full ordination through the white-four [karma] procedure need not additionally receive the bodhisattva precepts. He said that once the perfect substance is generated, the three collections [of precepts] are completely present. What would be the purpose of receiving them again? Shangweng Miaolian composed *Direct Discrimination of Thorny Analysis* to challenge this, establishing the doctrine of additional reception. This is because although the perfect substance is generated, the vows are not yet perfect. The master again composed *Analytic Clearing of Thorns through Teaching and Contemplation* to resolve the challenge. Moreover, he instructed the assembly saying: "One must embody the perfect meaning of the patriarchal masters and teach those who receive [ordination] to perfectly generate the three vows, perfectly accept the three collections, and perfectly accomplish the three practices. One cannot again rely on the four levels of the *Shangjie [jing]* and say that what is received on the ordination platform is merely a skillful means for the major precepts. This would not only demean and abandon the patriarchal intention but would also invite slander and insult from other schools." The master's end is not detailed. His disciples include Xinzhi and several others. His lifelong writings include *Zhongnan Family Legacy* in three volumes, *Collected Essentials of Analytic Clearing of Thorns through Teaching and Contemplation*, and several other volumes. During the Chunyou period, Liu Hounan composed a verse and wrote it after *Family Legacy*: "The thousand peaks of Nanshan are magnificent; propagating the vinaya is the ancestor of myriad dharmas. Though the mountain may sometimes crumble, this vinaya has no end. Chengzhao opened the Dharma channel, Great Wisdom expanded the family style. One lamp continues another lamp, transmitted to the Old Man of Turtle Mountain."

**Praise says:** Masters Miaolian and Shouyi both took Nanshan as their lineage, but their established doctrines were like mortise and tenon that do not fit together. Therefore later students argued right and wrong with each other, unable to reach any definitive conclusion. Master Bodhi Kong of our dynasty raised seven challenges to attack Yi and thereby support Lian. His explanation was certainly good. However, when I peruse and savor

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the *Zhongnan Family Legacy*, Yi's doctrine is also not contrary to principle. Students should evaluate this with empty minds and calm spirits.

**Biography of Vinaya Master Xinju of Shilin, Song**
Vinaya Master Xinju was a dharma successor of Vinaya Master Miaolian. He was broadly learned with many accomplishments and clear about the Way of the vinaya. He once served at Shilin, Guangfu and various other temples. Wherever he went he showered torrential Dharma rain. Both monastics and laypeople all received its moisture. His end is not detailed. Vinaya Master Shinsho of this country once sought instruction from this master.

**Biography of Vinaya Master Wensi of Mingqing Temple, Lin'an, Song**
The vinaya master was named Wensi; his clan is not detailed. After tonsure and full ordination, he served as abbot of Mingqing Temple in Lin'an. His reputation was honored throughout the time. In the eleventh month of the sixth year of Chunyou, he memorialized [the throne about] Master Chengzhao of Nanshan's *Precept Commentary*, *Vinaya Commentary*, *Administrative Excerpts*, together with the three-part various commentaries composed by Vinaya Master Dazhi—seventy-three volumes in total—requesting that they be included in the Great Canon. This was approved by imperial decree. Subsequently, scripture publishing houses in various prefectures under the Ministry were [ordered to] carve printing blocks and distribute them.

**Praise says:** Dharma Master Zunshi of Tianzhu memorialized about Tiantai teaching texts and received imperial approval for inclusion in the Great Canon. From then on those books gained even greater brilliance. Now observing Master Si's actions, he was truly the Master Shi of our school. How deep was his mind of revering ancestors and protecting the Dharma!

**Biography of Vinaya Master Shixiang Yuanming of Great Puqing Temple, Jingzhao, Yuan**
The vinaya master's taboo name was Fahwen. He was born to the Yan clan of Shaanxi, descendants of King Zhuang of Chu. At age seven he went to Master Hui and performed the duties of a novice. At fifteen he was tonsured and ordained, and at the completion of that year he received the precepts. Thereupon he traveled to Bian and Ru