一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
尤謹。長坐不臥終＿二其身＿一如＿二 一日＿一。門人道本等若干人。
賛曰。仏如来之設＿レ教。法門雖＿レ多。不＿レ過＿二随＿レ機応化＿一。如＿二
良医対＿レ症制＿一レ薬。初非＿レ有＿レ所＿二同異＿一也。其立＿二異同＿一者。乃
末学之弊耳。弘思律師。三聚円修。不＿レ拘＿二-滞一隅＿一。伝＿二 天
台教観于幽渓尽＿一。参＿二-決達磨心宗于博山異＿一。乗戒兼急。
事理融通。故至＿二於死生之際＿一不＿レ動＿二声色＿一。超然坐脱。如＿三
行者返＿二故廬＿一。嗚呼若＿レ師者。雖＿二古所＿レ称有道之僧＿一何以
過。而人恒謂後世僧不＿レ逮＿レ古。不＿三亦誣＿二 天下人＿一哉。

律苑僧宝伝巻第九
【右頁下段】
律苑僧宝伝巻第十

　　　　　　　湖東安養寺後学釈恵堅撰
　榑桑諸師
　　南都招提寺開山鑑真大師伝
大師諱鑑真。出＿二于淳于氏＿一。支那国広陵江陽県人。斉弁
士髠之後也。誕＿二于嗣聖丁亥四年＿一。総丱俊明。器度宏博。
年十四随＿レ父入＿二大雲寺＿一。見＿二仏陀像＿一感悟。求＿二出家＿一。父奇＿二
其志＿一許＿レ之。遂依＿二智満禅師＿一聴＿二訓誨＿一。長安元年詔＿二 天下＿一
度＿レ僧。乃為＿二息慈＿一配＿二-住龍興＿一。即大雲是也。神龍元年。師
年十九。従＿二道岸律師＿一受＿二菩薩戒＿一。景龍元年詣＿二長安＿一。明
年三月二十八日。依＿二恒景律師＿一受＿二-具於実際寺＿一。年已二
十有二矣。観＿二-光両京＿一。遍歴＿二講肆＿一。従＿二融済律師＿一学＿二南山
抄＿一。深入＿二要眇＿一。又依＿二義威。遠智。全修。恵栄。大亮五師＿一。
聴＿二法礪疏＿一 九遍。至＿二於諸宗奥義＿一莫＿レ不＿二通貫＿一。言旋＿二淮海＿一。
以＿二戒律＿一利＿レ物。鬱為＿二 一方宗首＿一。本朝聖武皇帝。以＿二正信＿一
自持。専志＿二仏乗＿一。以為此方雖＿レ有＿二仏法＿一。而律儀尚未＿レ備。
【左頁上段】
特降＿二綸旨＿一。命＿二栄睿。普照二公＿一。入唐聘＿二有道律師＿一。二公
随＿二唐使丹墀広成＿一。越＿二滄溟＿一。天宝元年至＿二揚州大明寺＿一。礼＿二
師足＿一而請曰。吾槫桑在＿二此邦之東＿一。界以＿二溟渤＿一。以＿二風之
逆順＿一為＿二遠近＿一。而未＿レ易＿下以＿二道路＿一計＿上。然仏法於＿二 天下＿一固無＿二
彼此之沮＿一。而師範之来或難之。此毘尼之伝所＿二-以猶缺
然＿一也。昔聖徳太子記曰。我滅後二百歳。有＿二異域人＿一興＿二
真教＿一。歳数既符。和尚其能輟＿二此方之化＿一為＿二吾国之行＿一則
善矣。師因感＿二其意＿一。而問曰。嘗聞南岳思禅師生＿レ彼為＿レ王。
興＿二-起仏法＿一。又聞。長屋王製＿二袈裟千領＿一。付＿レ舶施＿二此土一千
沙門＿一。且綉＿二偈於衣縁＿一曰。山川異域。風月同天。寄＿二諸仏
子＿一。共結＿二勝縁＿一。以＿レ此思＿レ之。則誠善地也。吾何為自棄而
不＿レ為＿二是行＿一哉。乃募＿二祥彦。思託。法進。曇静。義静等八十
余人＿一。以＿二 二年夏六月＿一具＿レ舟載＿二経律＿一。由＿二揚子江＿一至＿二越州
浦＿一。止＿二署風山＿一。師夜夢甚霊異。纔出＿レ洋値＿二風濤＿一。舟垂＿レ沒。
有＿下投＿二-棄■香木＿一者＿上。時空中声曰。勿＿二投棄＿一。又見＿二舳艫＿一各
有＿二神将介甲而立＿一。風濤尋定。俄漂入＿二蛇海＿一。其蛇長三丈
余。色若＿二錦文＿一。又入＿二魚海＿一。魚長尺余。飛＿二-満空中＿一。次一洋。
【左頁下段】
純見＿二飛鳥＿一。集＿二于舟背＿一。圧＿レ之幾沒。洎＿レ出＿二鳥海＿一乏＿レ水。俄
泊＿二 一島＿一。有＿レ池泓澂甘美。飲＿レ之皆得＿二飽満＿一。明旦見＿二其池＿一
烏有。衆異＿レ之。相次到＿二薩摩国阿多郡秋妻屋浦＿一。暴風亦
起舟将＿レ覆。忽有＿二龍神＿一。従＿レ海涌出。奪＿二師所＿レ宝舎利＿一而去。
師嘆而謂＿レ衆曰。昔者仏法始伝＿二於漢＿一。而漢人不＿レ詳。始
伝＿二於呉＿一。而呉人不＿レ諒。故摩騰僧会命＿二舎利＿一以験＿レ仏。世
自＿レ是翕然而嚮＿レ之。我欲＿レ伝＿二法於日国＿一。特佩＿二舎利＿一者意
在＿二于斯＿一耳。而今然＿二龍神＿一所＿レ奪。我無＿レ所＿レ頼矣。於＿レ是叩＿レ
頭懇祷。時有＿二巨亀＿一。負＿レ之而出。俄化為＿二老翁＿一。持以授＿レ師
曰。我是請雨会上無辺荘厳海雲威徳輪蓋龍王也。従＿レ今
已往。此舎利之所＿レ在。我当＿二衛護＿一。言訖倐然不＿レ見。師感
喜交集。天平勝宝五年冬十二月登岸。寓＿二太宰府＿一。明年
二月朔。抵＿二摂之難波＿一。三日移＿レ錫至＿二内州＿一。亜相仲麻呂藤
公遣＿レ使問候。翌日入＿二京師＿一。上聞之大喜。詔遣＿二正議大夫
安宿王＿一。迎＿二于羅城門之外＿一。館＿二於東大寺＿一。天竺菩提。唐道
璿。謁見歓甚。都下緇素。裓花而礼者紛如。師以＿二仏舎利
三千粒及経籍法具＿一随＿レ表進＿レ闕。上命＿二正議大夫真吉備＿一。

現代語訳

【右頁上段】
尤も謹厳であった。長く座禅し、臥さずに終生を過ごし、一日のようであった。門人道本等若干人がいた。

賛して曰く：仏如来の教えの設定において、法門は多いといえども、機に随って応化すること以外にはない。良医が症状に対して薬を制するのと同じで、もとより同異があるわけではない。異同を立てるのは、末学の弊害にすぎない。弘思律師は三聚を円満に修し、一隅に拘泥しなかった。天台の教観を幽渓において伝え尽くし、達磨の心宗を博山異において参決した。乗戒を兼ねて急とし、事理を融通させた。故に死生の際に至っても声色を動かさず、超然として坐脱した。まさに行者が故郷に帰るようであった。嗚呼、師のような者は、古来称される有道の僧といえども、これを超えることはできない。しかし人は常に後世の僧は古に及ばないと謂うが、これもまた天下の人を誣いているのではないだろうか。

律苑僧宝伝巻第九

【右頁下段】
律苑僧宝伝巻第十

湖東安養寺後学釈恵堅撰

榑桑諸師

南都招提寺開山鑑真大師伝
大師の諱は鑑真。淳于氏の出である。支那国広陵江陽県の人。斉の弁士髠の後である。嗣聖丁亥四年に誕生した。総角の頃から俊明で、器度が宏博であった。年十四の時、父に随って大雲寺に入り、仏陀像を見て感悟し、出家を求めた。父はその志を奇とし、これを許した。遂に智満禅師に依って訓誨を聴いた。長安元年、天下に詔して僧を度した。乃ち息慈と為り、龍興に配住した。即ち大雲寺である。神龍元年、師十九歳の時、道岸律師に従って菩薩戒を受けた。景龍元年に長安に詣で、明年三月二十八日、恒景律師に依って実際寺において受具した。年はすでに二十二歳であった。両京を観光し、遍く講肆を歴訪した。融済律師に従って南山抄を学び、深く要眇に入った。また義威、遠智、全修、恵栄、大亮五師に依って、法礪疏を九遍聴いた。諸宗の奥義に至るまで通貫しないものはなかった。淮海に言旋し、戒律を以て物を利し、鬱として一方の宗首となった。本朝聖武皇帝は正信を以て自持し、専ら仏乗に志した。この方には仏法があるといえども、律儀はなお未だ備わっていないと考えた。

【左頁上段】
特に綸旨を降し、栄睿、普照二公に命じて、入唐して有道の律師を聘させた。二公は唐使丹墀広成に随い、滄溟を越えた。天宝元年、揚州大明寺に至り、師足を礼して請うて曰く：「我が槫桑はこの邦の東にあり、溟渤を界とします。風の逆順を以て遠近となし、道路を以て計るのは容易ではありません。しかし仏法は天下において固より彼此の阻みはなく、師範の来臨或いはこれを難じます。これが毘尼の伝がなお欠然たる所以です。昔聖徳太子の記に曰く『我滅後二百歳、異域の人ありて真教を興さん』と。歳数既に符合し、和尚が能くこの方の化を輟めて吾国の行とされれば善いでしょう」と。師はその意に感じて問うて曰く：「嘗て聞くに南岳思禅師がかの地に生まれて王となり、仏法を興起したと。また聞くに、長屋王が袈裟千領を製し、舶に付してこの土の一千沙門に施したと。且つ衣縁に偈を綉って曰く『山川異域、風月同天。諸仏子に寄せ、共に勝縁を結ばん』と。これを以て思うに、則ち誠に善地である。吾何故に自ら棄てて、この行を為さざらんや」と。乃ち祥彦、思託、法進、曇静、義静等八十余人を募り、二年夏六月、舟を具えて経律を載せ、揚子江より越州浦に至り、署風山に止まった。師は夜に甚だ霊異な夢を見た。纔かに洋に出で風濤に値い、舟は沈没せんとした。香木を投棄する者があった時、空中に声があって曰く「投棄する勿れ」と。また舳艫を見ると各々に神将が介甲して立っていた。風濤は尋いで定まった。俄かに蛇海に漂入した。その蛇は長さ三丈余、色は錦文の若し。また魚海に入った。魚は長さ尺余、空中に飛満した。次の一洋では、

【左頁下段】
純粋に飛鳥を見、舟背に集まり、これを圧してほとんど沈没させた。鳥海を出るに及んで水に乏しく、俄かに一島に泊した。池があり泓澂甘美で、これを飲んで皆飽満を得た。明旦その池を見ると烏有であった。衆はこれを異とした。相次いで薩摩国阿多郡秋妻屋浦に到着した。暴風もまた起こり舟は覆らんとした。忽ち龍神があり、海より涌出し、師の宝とする所の舎利を奪って去った。師は嘆いて衆に謂って曰く：「昔者、仏法始めて漢に伝わったが、漢人は詳らかでなかった。始めて呉に伝わったが、呉人は諒とせなかった。故に摩騰僧会は舎利に命じて以て仏を験した。世はこれより翕然として之に嚮った。我は法を日国に伝えんと欲し、特に舎利を佩びるは、意ここに在るのみ。而るに今龍神の奪う所となり、我は頼る所無し」と。ここにおいて頭を叩いて懇祷した。時に巨亀があり、これを負うて出た。俄かに老翁と化し、持って師に授けて曰く：「我はこれ請雨会上無辺荘厳海雲威徳輪蓋龍王なり。今より已往、この舎利の在る所、我当に衛護すべし」と。言い訖って倐然として見えなくなった。師は感喜交集した。天平勝宝五年冬十二月に登岸し、太宰府に寓した。明年二月朔、摂の難波に抵り、三日に錫を移して内州に至った。亜相仲麻呂藤公は使を遣わして問候した。翌日京師に入った。上はこれを聞いて大喜し、詔して正議大夫安宿王を遣わし、羅城門の外において迎えさせ、東大寺に館させた。天竺菩提、唐道璿は謁見して歓甚だしかった。都下の緇素は花を裓って礼する者紛如であった。師は仏舎利三千粒及び経籍法具を以て表に随えて闕に進めた。上は正議大夫真吉備に命じて、

英語訳

**Right Page Upper Section**
[His discipline] was especially rigorous. He sat for long periods without lying down throughout his life, [living] as if it were one day. His disciples included Dōbon and several others.

**Praise says:** In the Buddha Tathāgata's establishment of teachings, though there are many dharma gates, they do not exceed responding and transforming according to circumstances. Like a skillful doctor prescribing medicine according to symptoms, there are originally no differences or similarities. Those who establish differences and similarities are merely the defects of inferior learning. Vinaya Master Hongsi cultivated the three collections in perfect completion, not being confined to one corner. He completely transmitted the Tiantai teaching and contemplation at Youxi and resolved the Dharma mind-seal of Bodhidharma with Master Yi at Boshan. He urgently pursued both vehicle and precepts, and achieved perfect integration of phenomena and principle. Therefore, when he reached the moment of death and life, he did not stir in voice or countenance, transcendently passing away in sitting meditation like a practitioner returning to his former dwelling. Alas! One like the master—even monks of antiquity called "possessors of the Way"—how could they surpass this? Yet people constantly say that monks of later generations do not match those of antiquity. Is this not also slandering the people of the world?

**Vinaya Garden Records of Monastic Treasures, Volume 9**

**Right Page Lower Section**
**Vinaya Garden Records of Monastic Treasures, Volume 10**

Compiled by Śramaṇa Huijian, Later Student of Kotō Anyō Temple

**Masters of Fusang**

**Biography of Great Master Jianzhen, Founder of Tōshōdai Temple in the Southern Capital**

The great master's taboo name was Jianzhen. He came from the Chunyu clan. He was a person from Jiangyang County, Guangling, in the country of China. He was a descendant of Kun, the rhetorician of Qi. He was born in the fourth year of Sisheng Dinghai. From his youth with tied hair he was intelligent and outstanding, with broad and expansive capacity and bearing. At age fourteen he accompanied his father into Dayun Temple. Seeing the Buddha image, he was moved to awakening and sought to leave household life. His father, considering his aspiration remarkable, permitted it. He thereupon relied on Chan Master Zhiman and listened to his instruction and admonishment. In the first year of Chang'an, an imperial decree went out to the realm ordaining monks. He then became Xici and was assigned to reside at Longxing, which is Dayun Temple. In the first year of Shenlong, when the master was nineteen, he received bodhisattva precepts from Vinaya Master Dao'an. In the first year of Jinglong he went to Chang'an. The following year on the twenty-eighth day of the third month, he received full ordination at Shiji Temple under Vinaya Master Heng'jing. He was already twenty-two years old. He toured the two capitals and traveled extensively to lecture halls. He studied the *Nanshan Selections* under Vinaya Master Rongli, deeply entering its essential subtleties. He also relied on the five masters Yiwei, Yuanzhi, Quanxiu, Huirong, and Daliang, listening to the *Fali Commentary* nine times. Regarding the profound doctrines of all schools, there were none he did not thoroughly comprehend. Returning to the Huai-Hai region, he benefited beings through the precepts and disciplines, flourishing as the sectarian leader of one region. Our court's Emperor Shōmu maintained himself through correct faith and devoted his will exclusively to the Buddha Vehicle. [He considered that] although this land has the Buddha Dharma, the disciplinary codes were still not complete.

**Left Page Upper Section**
He specially issued an imperial rescript commanding the two masters Eiei and Fushō to enter Tang and invite a virtuous vinaya master. The two masters accompanied Tang envoy Tanchi Guangcheng across the vast sea. In the first year of Tianbao they arrived at Daming Temple in Yangzhou, prostrated at the master's feet, and requested: "Our Fusang lies east of this land, bounded by the vast sea. We take the favorability or adversity of winds as measures of distance and nearness, making it not easy to calculate by roads. However, the Buddha Dharma throughout the world has no obstruction of 'here' and 'there,' yet the coming of teacher-exemplars is perhaps difficult. This is why the transmission of vinaya remains incomplete. Long ago Prince Shōtoku recorded: 'Two hundred years after my passing, people from foreign lands will arise and promote the true teaching.' The years already correspond, and if the preceptor could suspend his transformative work in this land to undertake practice in our country, it would be excellent." The master was moved by their intention and asked: "I have heard that Chan Master Si of Nanyue was born there as a king and raised up the Buddha Dharma. I have also heard that Prince Nagaya made a thousand kaṣāya robes, entrusted them to ships, and donated them to a thousand śramaṇas of this land. Moreover, he embroidered verses on the robe edges saying: 'Though mountains and rivers separate our lands, wind and moon share the same heaven. We send this to the Buddha's children to jointly form excellent connections.' Thinking of this, it is truly a good land. Why should I abandon myself and not undertake this journey?" He then recruited Xiangyan, Situo, Fajin, Tanjing, Yijing and more than eighty others. In the summer of the second year, in the sixth month, they prepared boats, loaded sutras and vinayas, went from the Yangtze River to the harbor of Yuezhou, and stopped at Mount Shufeng. The master had an extremely auspicious dream at night. Just as they entered the ocean they encountered wind and waves, and the boat nearly sank. When some were about to throw away aromatic wood, a voice in the sky said: "Do not throw it away." They also saw divine generals in armor standing at the bow and stern of each boat. The wind and waves soon calmed. Suddenly they drifted into the sea of serpents. The serpents were more than three zhang long, with colors like brocade patterns. They again entered the sea of fish. The fish were more than a chi long, flying and filling the sky. In the next ocean,

**Left Page Lower Section**
they saw only flying birds gathering on the boat's back, pressing down so it nearly sank. When they emerged from the bird sea, they lacked water. Suddenly they moored at an island. There was a pool, deep and clear, sweet and beautiful. Drinking from it, all achieved satisfaction. The next morning when they looked at the pool, it was nowhere to be found. Everyone thought this strange. Subsequently they arrived at Akizuma'ya Harbor in Ata District, Satsuma Province. Violent winds also arose and the boat was about to capsize. Suddenly there was a dragon spirit that emerged surging from the sea, seized the sacred relics that the master treasured, and departed. The master sighed and said to the assembly: "Long ago when the Buddha Dharma first transmitted to Han, the Han people were not informed. When it first transmitted to Wu, the Wu people were not convinced. Therefore Motan and Sengkui commanded the relics to verify the Buddha. From this time the world unanimously turned toward it. I wish to transmit the Dharma to the land of Japan and specially wear these relics—my intention lies in this alone. But now they have been seized by the dragon spirit, and I have nothing to rely upon." Thereupon he kowtowed and earnestly prayed. Then there was a giant turtle that carried [the relics] out. Suddenly it transformed into an old man who held them and presented them to the master, saying: "I am the Boundless Adorned Sea-Cloud Mighty Virtue Wheel-Canopy Dragon King from the Rain-Requesting Assembly. From now on, wherever these relics are present, I shall guard and protect them." Having finished speaking, he suddenly disappeared. The master was filled with gratitude and joy. In the winter of the fifth year of Tenpyō-shōhō, in the twelfth month, he landed and lodged at Dazaifu. The following year on the first day of the second month, he reached Naniwa in Settsu. On the third day he moved his staff and arrived at Nai Province. Deputy Minister Fujiwara Nakamarou sent an envoy to inquire after his health. The next day he entered the capital. When the emperor heard this he was greatly delighted and issued an edict sending Senior Secretary Prince Yasuyadō to welcome him outside Rajōmon Gate and lodge him at Tōdaiji. Bodhisena of India and Daoxuan of Tang visited him with great joy. The clergy and laity of the capital came bearing flowers to pay respects in throngs. The master presented three thousand Buddha relics along with sutras, texts, and dharma implements with his memorial to the court. The emperor commanded Senior Secretary Ma Kibi to