一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
河洛＿一。遍＿二-歴講肆＿一。研＿二-究教乗＿一。尋従＿二温公＿一学＿二 四分律及法
華。般若。唯識。因明＿一。慧解天縦。越＿二于儕輩＿一。温公謂＿レ師。
任重道遠。託以＿二弘伝之寄＿一。師対＿二仏像＿一。灼＿レ肌然＿レ指。刺＿レ血
書＿レ経。以彰＿レ重＿レ法。遂隠＿二 五台＿一。足不＿レ踰＿レ閫者六歳。読＿二蔵
教五千巻＿一者三番。是以業進行修。身蔵名著。帝師命＿レ師
講＿二-説般若＿一。因嘆曰。漢地乃有＿二此僧＿一耶。三輔道俗慕＿二師
道徳＿一。勧＿二輝公＿一致＿レ書請帰＿二長安＿一。師竊謂。弟子於＿レ師義猶＿二
君父＿一。父師之命敢不＿二敬承＿一乎。迺抗＿レ策而西。緇素聞＿二師之
臨＿一。驩呼曰。吾郷之人。得＿レ所＿レ師而承＿レ教矣。尋以＿二安西王
命＿一開＿二講筵於城南之義善寺＿一。学侶雲従。至＿二 一万指＿一。仁宗
帝聞＿二師之賢＿一。徴之至＿レ闕。詔主＿二大原寺＿一。授＿二栄禄大夫大
司徒＿一。未＿レ幾命蒞＿二大普慶寺＿一。加＿二開府儀同三司大司徒銀
章一品＿一。由＿レ是公卿大夫仰＿二-止高風＿一。猶＿三景星鳳皇之瑞＿二於
明時＿一也。帝又賜＿二実相円明光教律師之号及金書戒経＿一。
延祐四年三月二十四日。加趺而逝。世寿五十八。戒臘
三十八。以聞。帝惻然久之。賜＿二幣数万緡＿一以葬。且詔＿二大
臣＿一護＿レ喪。有司備＿二儀衛旌蓋＿一送＿レ之。火化得＿二設利羅＿一。以蔵＿レ
【右頁下段】
塔焉。所度弟子若干人。従受＿レ戒者又不＿レ知＿二其幾＿一矣。
賛曰。聞公隠＿二于五台＿一 六載。読＿二蔵経＿一者三過。焼＿二指節＿一以
供＿二仏陀＿一。瀝＿二指血＿一以書＿二契経＿一。是蓋其事業之見＿二於微細＿一
者也。然猶卓絶如＿レ此。況其大者乎。嗚呼是其所＿下-以道徳
簡＿二於宸裏＿一。声光揚＿中於海外＿上也。或問。梵網楞厳嘆＿二焼指
然香之行＿一。而律明＿下違＿レ制得＿中吉羅＿上。若遵＿二経語＿一則律制有＿レ
違。依＿二律制＿一則経語不＿レ順。当如＿二之何＿一。予謂。芝苑祖師以＿二
三例＿一判＿レ之。一若依＿二梵網＿一直受＿二大戒＿一。順＿レ体奉持。然＿レ之弥
善。二若単受＿二小戒＿一。位局＿二比丘＿一。不＿レ焼則順＿レ本成＿レ持。焼
則依＿レ編結＿レ犯。三若兼受＿二大戒＿一。名＿二出家菩薩＿一。焼則成＿レ持。
不＿レ焼成＿レ犯。或先小後大。或先大後小。並従＿レ大判。不＿レ犯＿二
律儀＿一。確論也。出家菩薩其為＿レ可＿レ焼無＿レ疑矣。雖＿レ然世有＿下
邀＿二 人利養規＿二世声名＿一而為＿レ之者＿上。既是悪因。必招＿二悪果＿一。
噫可＿レ不＿レ禁歟。
　　元恵汶律師伝
律師諱恵汶。族張氏。帰徳之偃武人也。幼歳依＿二釭公＿一為＿二
駆烏＿一。二十進具。又従＿二温公＿一受＿二菩薩戒＿一。嗣＿二法壇主恩公＿一。
【左頁上段】
既而行業日隆。聞望日著。従学者以＿二万人＿一数。承＿二 一訓
言＿一。莫＿レ不＿二懽心感戴＿一。師節操尤厳。護衣特謹。終日乾乾。
惟仏是念。制行雖＿レ高。而無＿二矯飾之節＿一。両河之間。三監旧
邑求＿二戒法＿一者。憧憧接＿二踵于門＿一。縉紳之徒。接以＿二師之礼＿一。
至順三年十一月二十二日示寂。春秋七十有三。僧臘若
干。升壇授戒四十余会。
　　明菩提寺用明律仙【師】伝
律師名用明。諸曁楊氏子。素称＿二儒宦之族＿一。幼而俊爽。従＿二
叔父白石琪公＿一遊＿二 四明＿一。遂捨＿レ家。於＿二慈渓崇福寺＿一。別江
舟毓以為＿二法孫＿一。別江能窮＿二法華三観十乗之旨＿一。歳為＿二長
期＿一。率＿二同袍三十人＿一。而暗＿二-誦之＿一。得＿レ師以為。能継＿二-其志＿一。
極愛＿レ之而弗＿レ置。復命受＿二毘尼之学於湖心広福寺＿一。既而
充＿二霊芝蔵司之職＿一。浄覚大師以＿二碩望宿徳＿一為＿二釈子＿一所＿レ宗。
亦以＿レ師為＿二法器＿一。俾＿レ出＿二-世於菩提律寺＿一。仙威儀端雅。学業
優博。而遊＿二-戯編翰＿一。亦皆清逸可＿レ玩。為＿二翰林学士景濂宋
公＿一所＿レ称云。
　　明紫雲如是思律師伝
【左頁下段】
律師諱弘思。字如是。別号＿二誦帚＿一。江福全陳氏子也。冠
歳投＿二開元少満公＿一出家。以＿レ詩遊＿二薦紳間＿一。既受具。毘
尼諸部莫＿レ不＿二研究＿一。嘗単瓢参＿二無異和尚於博山＿一。異令＿レ
看＿下 一口気不＿レ来畢竟向＿二什麼処＿一去＿上。凡三年有＿レ省。辞去
上＿二 天台幽渓寺＿一。参＿二無尽法師＿一遂尽得＿二 一家教観大旨＿一。
又与＿二古徳霊源雪松諸法師＿一往復討論。皆服＿二其精敏＿一。
有＿二素華法師者＿一。講席義虎也。一見莫逆。遂有＿二死生之
契＿一。以＿下未法人多＿中狂解＿上。期＿下相与深遁＿二終南＿一行＿二法華三昧＿一。
現生取＿上レ証。道経＿二 九華山＿一。為＿レ 人所＿レ留。無＿レ何受業満公
訃音至。不＿レ得＿レ已別＿レ素。奔帰治＿レ喪。時道望藉甚。士大
夫争先願＿レ見。師随＿レ機説法。啓迪良多。如＿二観察熙唐陳
公文宗静谷黄公＿一。皆稟＿二戒座下＿一。詩偈酬倡。師知＿二縁稔＿一。復
遣＿レ 人迎＿二素法師＿一来＿二温陵＿一。大弘＿二 天台教法＿一。素之化行＿二於遐
邇＿一者。皆師之力也。一日示＿二微恙＿一。取＿二平生著述＿一付＿二之祖
龍＿一。謂＿二其徒＿一曰。吾上午下山去。汝等宜精修勿＿レ怠。復令＿レ 人
請＿二素法師＿一言＿レ別。素至。師合掌曰。深荷＿二法愛＿一。遂坐脱。時
崇禎己卯七月二十六日也。世寿五十。臘若干。平生持律

現代語訳

【右頁上段】
河洛一帯を遍く講肆を歴訪し、教乗を研究した。やがて温公に従って四分律及び法華、般若、唯識、因明を学んだ。慧解は天縦で、儕輩を越えていた。温公は師に「任重く道遠し」と謂い、弘伝の寄託を託した。師は仏像に対して、肌を灼き指を然やし、血を刺して経を書いて、法を重んずることを彰した。遂に五台に隠れ、足が閾を踰えないこと六歳、蔵教五千巻を読むこと三番であった。これによって学業進み行修まり、身蔵名著となった。帝師は師に命じて般若を講説させた。因って嘆じて曰く「漢地に乃ちこの僧有りや」と。三輔の道俗は師の道徳を慕い、輝公に勧めて書を致し長安に帰ることを請うた。師は窃かに謂った「弟子の師に於ける義は猶君父の如し。父師の命、敢えて敬承せざらんや」と。迺ち策を抗げて西した。緇素は師の臨を聞いて、驩呼して曰く「吾郷の人、師する所を得て教を承けり」と。やがて安西王の命を以て城南の義善寺に講筵を開いた。学侶雲の如く従い、一万指に至った。仁宗帝は師の賢を聞いて、これを徴して闕に至らしめた。詔して大原寺を主らせ、栄禄大夫大司徒を授けた。幾ばくもなく大普慶寺に蒞むことを命じ、開府儀同三司大司徒銀章一品を加えた。これによって公卿大夫は高風を仰止し、猶景星鳳皇の明時に瑞なるが如くであった。帝は又実相円明光教律師の号及び金書戒経を賜った。延祐四年三月二十四日、加趺して逝った。世寿五十八、戒臘三十八。これを聞いて、帝は惻然として久しかった。幣数万緡を賜って葬らせ、且つ大臣に詔して喪を護らしめた。有司は儀衛旌蓋を備えてこれを送った。火化して設利羅を得て、以て塔に

【右頁下段】
蔵した。所度の弟子若干人、戒を受けし者は又その幾を知らない。

賛して曰く、聞公は五台に隠ること六載、蔵経を読むこと三過、指節を焼いて仏陀に供し、指血を瀝して契経を書いた。これは蓋しその事業の微細に見わるる者である。然れども猶卓絶すること此の如し。況んやその大なる者をや。嗚呼、これその道徳を以て宸裏に簡ばれ、声光海外に揚がる所以なり。或いは問う「梵網楞厳は指を焼き香を然やすの行を嘆ず。而るに律は制に違うれば吉羅を得ると明かす。若し経語に遵えば則ち律制に違有り。律制に依れば則ち経語順ならず。当に如何すべきや」と。予謂う、芝苑祖師は三例を以てこれを判ず。一、若し梵網に依って直に大戒を受け、体に順って奉持すれば、これを然やすこと弥よ善し。二、若し単に小戒を受け、位比丘に局すれば、焼かざれば本に順って持を成じ、焼けば編に依って犯を結ぶ。三、若し兼ねて大戒を受け、出家菩薩と名づくれば、焼けば持を成じ、焼かざれば犯を成ず。或いは先小後大、或いは先大後小、並んで大に従って判じ、律儀を犯せず、と。確論である。出家菩薩はその焼くべきこと疑い無し。然りと雖も世に人の利養を邀え世の声名を規ってこれを為す者有り。既に是れ悪因なれば、必ず悪果を招く。噫、禁ぜざるべけんや。

　　元恵汶律師伝
律師は諱を恵汶、族は張氏、帰徳の偃武の人である。幼歳に釭公に依って駆烏と為った。二十で進具し、又温公に従って菩薩戒を受けた。法壇主恩公の法を嗣いだ。

【左頁上段】
既にして行業日々隆んになり、聞望日々著しくなった。学に従う者万人を以て数え、一訓言を承けて、懽心感戴せざる者莫かった。師の節操は尤も厳しく、護衣は特に謹み、終日乾乾として、ただ仏のみを念じた。制行は高しと雖も、矯飾の節無かった。両河の間、三監の旧邑で戒法を求める者、憧憧として門に踵を接いだ。縉紳の徒は、師の礼を以て接した。至順三年十一月二十二日に示寂した。春秋七十有三、僧臘若干。壇に升って戒を授けること四十余会であった。

　　明菩提寺用明律師伝
律師の名は用明、諸曁楊氏の子である。素より儒宦の族と称された。幼くして俊爽で、叔父白石琪公に従って四明に遊んだ。遂に家を捨て、慈渓崇福寺に於いて、別江舟毓これを法孫と為した。別江は能く法華三観十乗の旨を窮め、歳に長期を為し、同袍三十人を率いて、これを暗誦した。師を得て以て能くその志を継ぐと為し、極めてこれを愛して置かなかった。復た湖心広福寺に於いて毘尼の学を受けることを命じた。既にして霊芝蔵司の職に充てた。浄覚大師は碩望宿徳を以て釈子の宗とする所と為った。また師を以て法器と為し、菩提律寺に出世せしめた。師の威儀は端雅で、学業は優博であった。而して編翰に遊戯するも、また皆清逸で玩ぶべきものであった。翰林学士景濂宋公の称する所と為ったという。

　　明紫雲如是思律師伝

【左頁下段】
律師は諱を弘思、字を如是、別号を誦帚という。江福全陳氏の子である。冠歳に開元少満公に投じて出家した。詩を以て薦紳の間に遊んだ。既に具を受け、毘尼諸部研究せざる莫かった。かつて単瓢して博山に無異和尚を参じた。異は「一口気来たらざる時、畢竟何れの処に向かって去る」を看ることを令した。凡そ三年にして省有り。辞去して天台幽渓寺に上り、無尽法師を参じて遂に一家教観の大旨を尽く得た。又古徳霊源雪松諸法師と往復討論し、皆その精敏に服した。素華法師という者有り、講席の義虎である。一見して莫逆となり、遂に死生の契有った。末法の人多く狂解なるを以て、期して相与に終南に深遁し、法華三昧を行じて、現生に証を取らんとした。道に九華山を経て、人の留むる所と為った。何も無く受業満公の訃音至り、已むを得ず素と別れ、奔帰して喪を治めた。時に道望藉甚だしく、士大夫争って先んじて見んことを願った。師は機に随って法を説き、啓迪良だ多かった。観察熙唐陳公、文宗静谷黄公の如きは、皆座下に戒を稟けた。詩偈酬唱した。師は縁の稔るを知って、復た人を遣わして素法師を迎えて温陵に来たらしめ、大いに天台教法を弘めた。素の遐邇に化行する者は、皆師の力である。一日微恙を示し、平生の著述を取って祖龍に付した。その徒に謂って曰く「吾れ上午に下山し去らん。汝等宜しく精修して怠ること勿かれ」と。復た人をして素法師を請じて別れを言わしめた。素至り、師合掌して曰く「深く法愛を荷う」と。遂に坐脱した。時に崇禎己卯七月二十六日である。世寿五十、臘若干。平生持律

英語訳

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[He] traveled extensively throughout the Heluo region, visiting lecture halls everywhere and researching the vehicle of teachings. Soon he studied the *Four-Part Vinaya* as well as the *Lotus*, *Prajñāpāramitā*, *Consciousness-Only*, and *Logic* under Master Wen. His wisdom and understanding were heaven-bestowed, surpassing his peers. Master Wen said to him: "The burden is heavy and the Way is long," entrusting him with the mission of propagation and transmission. The master, before a Buddha image, burned his skin and lit his fingers, piercing [them] to write sutras in blood, thereby manifesting his reverence for the Dharma. He then retired to Mount Wutai, where his feet did not cross the threshold for six years, reading through the five thousand volumes of the canon three times. Through this his learning advanced and his practice was cultivated, his reputation becoming widely known. The Imperial Preceptor commanded the master to lecture and expound on the *Prajñāpāramitā*. [The Preceptor] thereupon sighed and said: "How can such a monk exist in the lands of Han!" The clergy and laity of the three auxiliary [capitals] admired the master's virtue and urged Master Hui to send a letter requesting his return to Chang'an. The master secretly reflected: "A disciple's relationship to his teacher is like that to a lord and father. How dare I not respectfully accept the command of father and teacher?" He then took up his staff and went west. When the clergy and laity heard of the master's arrival, they joyfully exclaimed: "The people of our region have found someone to be their teacher and receive instruction!" Soon, by command of the Prince of Anxi, he opened lecture halls at Yishan Temple south of the city. Students flocked to him like clouds, reaching ten thousand in number. Emperor Renzong heard of the master's worthiness, summoned him to court, and by imperial decree appointed him abbot of Dayuan Temple, conferring upon him the rank of Grand Master for Glorious Emolument and Grand Tutor. Not long after, he was commanded to serve at Great Puqing Temple and was additionally granted the titles of Grand Tutor with Silver Seal of the First Rank, Opening Prefecture, and Identical Treatment with the Three Excellencies. Through this, ministers and great officials looked up to his lofty character, like auspicious stars and phoenixes as omens in enlightened times. The emperor also bestowed upon him the title Vinaya Master of True Form, Perfect Brightness, and Radiant Teaching, along with precept sutras written in gold. On the twenty-fourth day of the third month of the fourth year of Yanyou, he passed away sitting in lotus position. His worldly age was fifty-eight, with thirty-eight years since ordination. When this was reported, the emperor was moved with sorrow for a long time. He bestowed tens of thousands of strings of cash for the funeral and furthermore decreed that high ministers should escort the funeral procession. The relevant offices prepared ceremonial guards with banners and canopies to accompany it. After cremation, relics were obtained and stored in a

**Right Page Lower Section**
stupa. His ordained disciples numbered many, and those who received precepts from him were countless.

**Praise says:** Master Wen retired to Mount Wutai for six years, read through the canon three times, burned his finger joints as offerings to the Buddha, and used his finger blood to write the contract sutras. These were the aspects of his achievements visible in minute details. Yet even these were so outstanding—how much more so his greater [accomplishments]! Alas, this is why he was selected by the imperial court for his virtue and his reputation extended beyond the seas. Someone asked: "The *Brahmajāla* and *Śūraṅgama* [sūtras] praise the practice of burning fingers and lighting incense, but the vinaya states that violating regulations incurs a minor offense. If one follows the sutra passages, then the vinaya regulations are violated; if one relies on the vinaya regulations, then the sutra passages are not followed. What should be done?" I say that Patriarch Master of Zhiyuan distinguished this with three cases: First, if one directly receives the major precepts according to the *Brahmajāla*, following the essence in upholding them, burning [offerings] is all the better. Second, if one only receives the minor precepts with status limited to bhikṣu, not burning accords with the original and accomplishes maintenance; burning follows the compilation and creates violation. Third, if one additionally receives the major precepts and is called a renunciant bodhisattva, burning accomplishes maintenance while not burning creates violation. Whether first minor then major, or first major then minor, both follow the judgment of the major [precepts] and do not violate the disciplinary rules. This is a definitive discussion. For renunciant bodhisattvas, that they should burn [offerings] is without doubt. However, there are those in the world who do this to seek people's material support and aim for worldly reputation. Since this is an evil cause, it will necessarily attract evil results. Alas, should this not be prohibited?

**Biography of Vinaya Master Huiwen, Yuan**
The vinaya master's taboo name was Huiwen, of the Zhang clan, a person from Yanwu in Guide. In his youth he served Master Gang as a crow-chaser. At twenty he received full ordination and also received bodhisattva precepts from Master Wen. He inherited the Dharma from Dharma Platform Master En.

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Subsequently his practice and achievements grew daily more distinguished, and his reputation became increasingly renowned. Those who followed him in study numbered in the tens of thousands, and upon receiving a single instructional word, none failed to respond with joyful gratitude. The master's moral integrity was especially strict, his protection of robes particularly careful. All day long he was vigilant and diligent, thinking only of the Buddha. Though his disciplined conduct was lofty, he had no affected or ostentatious manner. Between the two rivers, in the three supervised old cities, those seeking the precept teachings came in streams, heel to toe at his door. Scholars and officials received him with the propriety due a master. He passed away on the twenty-second day of the eleventh month of the third year of Zhishun. He was seventy-three years old with many years of monastic seniority. He ascended the platform to confer precepts more than forty times.

**Biography of Vinaya Master Yongming of Bodhi Temple, Ming**
The vinaya master was named Yongming, son of the Yang family of Zhuji. He was originally known as being from a scholarly official clan. Intelligent and outstanding from youth, he traveled to Siming with his uncle Baishi Master Qi and thereupon renounced household life. At Chongfu Temple in Cixi, Biejiang Zhouyu took him as a dharma grandson. Biejiang was able to fathom the essentials of the Lotus Sutra's three contemplations and ten vehicles. Each year he conducted extended retreats, leading thirty fellow monastics in memorizing [the sutra]. Finding the master able to continue his aspirations, he extremely cherished him and would not let him go. He again commanded him to receive instruction in vinaya studies at Guangfu Temple at Huxin. Subsequently he filled the post of Canon Supervisor at Lingzhi. Great Master Jingjue, with his profound reputation and accumulated virtue, was revered by Buddhist disciples. He also considered the master a dharma vessel and had him emerge into the world at Bodhi Vinaya Temple. The master's demeanor was dignified and elegant, his learning excellent and broad. Even when engaging playfully with brush and ink, all was clear and refined, worthy of appreciation. He was praised by Academician Jinglian Master Song.

**Biography of Vinaya Master Ziyun Rushi Si, Ming**

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The vinaya master's taboo name was Hongsi, style name Rushi, with the alternative sobriquet Songzhou. He was a son of the Chen family of Jiangfu Quan. At the age of capping he went to Master Shaoman of Kaiyuan and left household life. He traveled among the recommended gentry through poetry. After receiving full ordination, he researched all sections of the various vinayas without exception. He once went with a single gourd to visit Master Wuyi at Boshan. Yi instructed him to contemplate "When one breath does not come, where ultimately does one go?" After about three years he had awakening. He took leave and ascended to Youxi Temple on Mount Tiantai, visited Dharma Master Wujin, and thereupon completely grasped the essential points of this school's teaching and contemplation. He also engaged in back-and-forth discussions with ancient worthy dharma masters Lingyuan and Xuesong, all of whom admired his precision and acuity. There was one called Dharma Master Suhua, a doctrinal tiger of the lecture seat. They were kindred spirits at first meeting and thereupon formed a life-and-death bond. Because people in the final age have many wild interpretations, they resolved to mutually retreat deeply to Zhongnan, practice Lotus Samādhi, and attain realization in this lifetime. Their path led through Mount Jiuhua, where they were detained by others. Unexpectedly, news of Master Man's death arrived. Having no choice, he parted from Su and hurried back to conduct the funeral. At this time his reputation for the Way was very great, and scholars and officials competed to be the first to seek audience. The master taught the Dharma according to circumstances, providing much inspiration and guidance. Officials like Inspector Xitang Chen and Literary Master Jinggu Huang both received precepts under his seat. They exchanged poems and verses. The master, knowing their affinity was ripe, again sent people to invite Dharma Master Su to come to Wenling and greatly propagate the Tiantai teachings. Su's transformative influence extending to far and near was all due to the master's efforts. One day he showed slight illness, took his lifelong writings and entrusted them to Zulong. He said to his disciples: "I will go down the mountain in the late morning. You should practice diligently without laziness." He again had someone invite Dharma Master Su to bid farewell. When Su arrived, the master pressed his palms together and said: "I deeply appreciate your dharma love." He then passed away sitting upright. This was on the twenty-sixth day of the seventh month of Chongzhen jimao year. His worldly age was fifty with some years of monastic seniority. Throughout his life he maintained the vinaya