一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
慰労曰。和尚不＿レ憚＿二鯨波之険＿一。直抵＿二是邦＿一。其志甚可＿レ嘉
矣。朕創＿二-建東大寺＿一已有＿レ年矣。常欲＿下立＿二戒壇＿一為＿二僧尼＿一受＿上レ
戒。以＿レ無＿二師範＿一弗＿レ果。和尚幸成＿二朕志＿一。自＿レ今授戒伝律之
職。一以委＿二和尚＿一。亡＿レ何任＿二大僧正＿一。是年四月建＿二戒壇于
盧舎那殿之前＿一。上先登＿レ壇受＿二菩薩大戒＿一。及皇后太子皆
預＿二戒法＿一。其一時碩徳若＿二霊福。賢璟。志忠。善頂。道縁。平
徳。忍基。善謝。行潜。行忍等＿一。従受＿二具戒＿一者五百余人。是
実本邦建壇授具之権神輿也。師後建＿二戒壇院于大殿之西＿一。
又特于＿二院北若干歩＿一建＿二唐禅院＿一以居。盛談＿二毘尼＿一。開＿二-発
四衆＿一。七年二月。上遣＿レ使宣旨曰。朕将欲＿下建＿二梵刹＿一永為＿中
弘戒之場＿上。師其営之。遂賜＿二皇子開府儀同田部之邸＿一。師
嘗＿二其地味＿一曰。是吉壌。与＿二清宮戒壇地味＿一不＿レ異。乃就＿二其
地＿一営建。未＿レ及＿レ完而上崩。孝謙天皇亦欽＿二師徳＿一。崇尚特
厚。加＿二-贈大和尚之号＿一。天平宝字元年。欲＿レ遂＿二先帝之志＿一。
勅＿二高房藤公＿一。重為経営。至＿二 三年八月＿一乃成。其規制弘敞。
荘厳偉麗。彫甍璇題。上凌＿二霄漢＿一。彤扉曲砌。下映＿二林谷＿一。観
者以為。梵釈龍天之宮。化＿二-現人間＿一。師特立＿二輪蓋龍王祠＿一
【右頁下段】
鎮＿二于寺＿一。蓋龍王嘗有＿二護舎利之誓＿一故也。天皇親御＿二翰墨＿一。
書＿二唐招提寺四大字＿一。懸＿二于山門＿一。又詔＿レ師築＿二戒壇＿一。従受＿二
菩薩大戒＿一。至於公卿大夫＿一皆得＿二預聞＿一焉。又詔＿二 天下＿一。出
家者先入＿二招提＿一受＿レ戒学＿レ律。而後学＿二自宗＿一。由＿レ是四方緇
徒藹然趨嚮。淡路帝慮＿二僧糧不＿一レ給。割＿下腴田在＿二備前＿一者一
千畝＿上。以充＿レ之。四年詔＿レ師啓＿二梵網会＿一。以資＿二聖武冥福＿一。五
年十二月晦。師偶遊＿二葛木嶺＿一聞＿二鐘磬声＿一。尋＿レ響而進。忽見＿二
一神人＿一。乃問曰。是何鐘也。神曰。此法起菩薩行布薩説
法集会鐘也。移頃法起菩薩坐＿二宝蓮華＿一。与＿二諸菩薩＿一周匝
囲繞。而布薩説法。師遂預＿二其会＿一。乞＿レ籌而帰。其籌至＿レ今
在＿二招提寺＿一。子孫襲蔵為＿二鎮刹之宝＿一。六年奉＿レ勅建＿二戒壇于
下野薬師寺。及筑前観世音寺＿一。其求戒者益多。師嘗在＿レ
唐時。有＿二 一梵僧＿一。以＿二祇園霊土三斗＿一以遺。故凡所＿レ築戒壇。
取＿二其土＿一以塗。而皆其規矩皆取＿二法於南山＿一焉。七年師
告＿レ衆曰。此仲夏初六吾之終也。至＿レ期而＿レ西。加趺而逝。実
天平宝字七年五月六日也。享＿二世寿＿一 七十有七。僧臘五
十又五。朝野聞＿レ訃莫＿レ不＿二驚嘆＿一経＿二 三昏旦＿一。容貌明潤。捫＿二
【左頁上段】
其頂＿一猶温。門弟子奉＿レ龕葬＿二於寺之東北隅＿一。是日紫雲靉
靆。異香散漫。黒白送者。哀号之声満＿二 四衢道＿一。所化弟子
四万余人。嗣＿二其法＿一者。則法進。仁韓。法顆。曇静。思託。
法載。義静。法成。智威。霊曜。懐謙。恵雲。如宝。慧良。慧達。
慧常。慧喜等也。凡講＿二法励疏＿一 四十遍。行事抄七十余遍。
羯磨疏軽重儀各十遍。手写＿二 三大蔵＿一鎮＿レ刹。建＿二無遮大会＿一
若干。修＿二伽藍＿一 八十余所。又製＿二袈裟三千領＿一。散給＿二 五台
諸山僧衆＿一。天平神護元年。勅諡＿二過海大師＿一。師居恒神異
甚多。或説＿レ法則見＿三 六臂菩薩現＿二於道場＿一。或授＿レ戒則天降＿二
甘露＿一。或寺中無＿レ水。持＿レ錫扣＿レ巌泉即涌出。或建＿二塔婆＿一。則
見＿下舎利放＿二異光＿一。又有＿中神人旁＿レ塔而佐護＿上焉。或修＿二廃寺＿一
則金剛神化為＿二大力牛＿一。運＿レ材為＿レ助。道徳之感有＿レ若＿レ此也。
初本朝大蔵。多＿二刁刀魚魯之譌＿一。勅＿レ師校正。東渡時。瘴霧
傷＿レ晴。而大蔵文句多＿レ所＿二暗誦＿一。故随即更改。又諸薬物此
方不＿レ知＿二真偽＿一。師聞＿レ香別＿レ之。一無＿二差誤＿一。師生平事跡具
在＿二東征伝中＿一。姑此敍＿二其梗概＿一云。
賛曰。大師乗＿二夙悲誓＿一。間＿二-出真丹＿一。握＿二毘尼印＿一。其道顕＿二-著
【左頁下段】
于時＿一。一旦渡＿二鯨波万里＿一。応＿二-化此邦＿一。初豎＿二勝幢於東大＿一。次
遷＿二法旆於招提＿一。両坐道場十易＿二春秋＿一。白泉一派灌＿二-漑域
中＿一。以故為＿二 三朝帝師＿一。屢承＿二恩寵＿一。当時聞＿二其名＿一仰＿二其徳＿一。
莫＿レ不＿二靡然帰向＿一。嗚呼自＿二 上宮帝子垂権開化＿一而来。弘法
伝道何代無＿レ之。築＿二戒壇＿一秉＿二羯磨＿一。使＿三普天之下覩＿二毘尼正
軌＿一者。実自＿二大師＿一始。与＿二曇迦羅伝律＿一。異＿レ世同＿レ功。詎不＿レ
韙歟。今去＿二大師＿一已九百余年。遺光凛冽。昭＿二-映律苑＿一猶
未＿二銷歇＿一。蓋源深而流長也。予恨晩路末学。不＿レ及＿レ躬＿二灑
掃之役＿一。毎詣＿二招提律寺＿一。謁＿二其遺蹟＿一。輒留連不＿レ忍＿レ去。感＿レ
今思＿レ古。発＿下胡不＿二万年＿一之嘆＿上也。
　　道璿律師伝
律師名道璿。未＿レ詳＿二其姓氏＿一。支那人也。精＿二-徹毘尼＿一。兼究＿二
華厳。天台二宗＿一。又従＿二普寂禅師＿一得＿二単伝之旨＿一。居＿二東都
大福先寺＿一。恢＿二-張法席＿一。本朝栄睿普照二公。奉＿レ詔入唐。請＿レ
師東渡。遂于＿二開元二十四年＿一付＿二使船＿一而至。多齎＿二行事抄
等律書。及華厳章疏＿一。聖武皇帝勅館＿二于大安寺西唐院＿一。
師常与＿レ衆講＿二行事抄＿一。剖＿二-析幽微＿一。辞弁無＿レ滞。事抄所＿三-以

現代語訳

【右頁上段】
慰労して曰く：「和尚は鯨波の険を憚らず、直ちにこの邦に抵着された。その志は甚だ嘉すべきものである。朕は東大寺を創建してすでに年月が経った。常に戒壇を立て、僧尼に戒を受けさせたいと欲していたが、師範がいないため果たせなかった。和尚は幸い朕の志を成してくれた。今より授戒伝律の職は、一切を和尚に委ねる。間もなく大僧正に任ずる」と。この年四月、盧舎那殿の前に戒壇を建てた。上（天皇）はまず壇に登って菩薩大戒を受けた。皇后、太子も皆戒法に預かった。その時の碩徳である霊福、賢璟、志忠、善頂、道縁、平徳、忍基、善謝、行潜、行忍等が、具戒を受けた者は五百余人であった。これは実に本邦建壇授具の権輿である。師は後に大殿の西に戒壇院を建てた。また特に院の北若干歩の所に唐禅院を建てて居住した。盛んに毘尼を談じ、四衆を開発した。七年二月、上は使を遣わして宣旨して曰く：「朕は梵刹を建て、永く弘戒の場としたいと思う。師よ、これを営まれよ」と。遂に皇子開府儀同田部の邸を賜った。師はその地味を嘗めて曰く：「これは吉壌である。清宮戒壇の地味と異ならない」と。乃ちその地に就いて営建した。完成に及ばずして上は崩じた。孝謙天皇もまた師の徳を欽み、崇尚すること特に厚く、大和尚の号を加贈した。天平宝字元年、先帝の志を遂げようと欲し、高房藤公に勅して、重ねて経営させた。三年八月に至って乃ち成った。その規制は弘敞で、荘厳偉麗であった。彫甍璇題は上は霄漢を凌ぎ、彤扉曲砌は下は林谷に映えた。観る者は梵釈龍天の宮が人間に化現したものと思った。師は特に輪蓋龍王祠を立て、

【右頁下段】
寺に鎮めた。蓋し龍王は嘗て舎利を護る誓いがあったからである。天皇は親しく翰墨を御し、「唐招提寺」四大字を書いて山門に懸けた。また師に詔して戒壇を築かせ、菩薩大戒を受けることに従った。公卿大夫に至るまで皆預聞することを得た。また天下に詔して、出家する者は先ず招提に入って戒を受け律を学び、その後に自宗を学ぶこととした。これにより四方の僧徒は藹然として趨向した。淡路帝は僧糧の給与不足を慮り、備前にある腴田一千畝を割いて、これを充てた。四年、師に詔して梵網会を啓き、聖武の冥福に資した。五年十二月晦、師は偶然葛木嶺に遊び、鐘磬の声を聞いた。響きを尋ねて進むと、忽ち一神人を見た。乃ち問うて曰く：「これは何の鐘か」と。神が曰く：「これは法起菩薩行布薩説法集会の鐘である」と。移頃、法起菩薩が宝蓮華に坐し、諸菩薩と周匝囲繞して、布薩説法した。師は遂にその会に預かり、籌を乞うて帰った。その籌は今に至るまで招提寺にあり、子孫が襲蔵して鎮刹の宝としている。六年、勅を奉じて下野薬師寺及び筑前観世音寺に戒壇を建てた。その求戒者はますます多くなった。師は嘗て唐にいた時、一梵僧が祇園霊土三斗を以て遺した。故に凡そ戒壇を築く所は、その土を取って塗った。而してその規矩は皆南山に法を取った。七年、師は衆に告げて曰く：「この仲夏初六は吾の終である」と。期に至って西し、跏趺して逝いた。実に天平宝字七年五月六日である。世寿七十七を享けた。僧臘五十五。朝野は訃を聞いて驚嘆しないものはなかった。三昏旦を経て、容貌明潤で、

【左頁上段】
その頂を捫しても猶温かであった。門弟子は龕を奉じて寺の東北隅に葬った。この日紫雲靉靆し、異香散漫した。黒白の送者は、哀号の声が四衢道に満ちた。所化の弟子は四万余人。その法を嗣いだ者は、則ち法進、仁韓、法顆、曇静、思託、法載、義静、法成、智威、霊曜、懐謙、恵雲、如宝、慧良、慧達、慧常、慧喜等である。凡そ法励疏を四十遍講じ、行事抄を七十余遍、羯磨疏軽重儀を各十遍講じた。手ずから三大蔵を写して刹に鎮め、無遮大会を若干建て、伽藍を八十余所修した。また袈裟三千領を製し、五台諸山の僧衆に散給した。天平神護元年、勅して過海大師と諡した。師の居恒の神異は甚だ多く、或いは説法すれば六臂菩薩が道場に現れるのを見、或いは授戒すれば天が甘露を降らし、或いは寺中に水が無ければ、錫を持って巌を扣けば泉が即ち涌出し、或いは塔婆を建てれば、舎利が異光を放つのを見、また神人が塔の傍らにあってこれを佐護した。或いは廃寺を修すれば金剛神が大力の牛と化して、材を運んで助けとした。道徳の感化がこのようであった。初め本朝の大蔵は、刁刀魚魯の譌が多かった。勅して師に校正させた。東渡の時、瘴霧が晴を傷ったが、大蔵の文句の多くは暗誦する所があった。故に随即更改した。また諸薬物はこの方では真偽を知らなかったが、師は香を聞いてこれを別ち、一つも差誤がなかった。師の生平の事跡は具さに東征伝中にある。姑くここにその梗概を敍べるのみである。

賛して曰く：大師は夙世の悲誓に乗じ、真丹に間出した。毘尼の印を握り、その道は時に顕著であった。一旦鯨波万里を渡り、この邦に応化した。初めは勝幢を東大に豎て、次に法旆を招提に遷した。両坐道場十たび春秋を易え、白泉一派が域中を灌漑した。故を以て三朝の帝師となり、屢々恩寵を承けた。当時その名を聞きその徳を仰ぐ者は、靡然として帰向しないものはなかった。嗚呼、上宮帝子が権を垂れて開化してより来、弘法伝道はいずれの代にこれ無からんや。戒壇を築き羯磨を秉り、普天の下をして毘尼の正軌を覩せしめた者は、実に大師より始まる。曇迦羅の伝律と、世を異にして功を同じくする。詎ぞ韙からざらんや。今大師を去ること已に九百余年、遺光凛冽として律苑を昭映し、猶未だ銷歇せず。蓋し源深くして流長きなり。予は恨らくは晩路の末学にて、身ずから洒掃の役に及ばず。毎に招提律寺に詣で、その遺蹟を謁すれば、輒ち留連して去るに忍びず。今を感じ古を思い、胡ぞ万年ならざるの嘆を発するなり。

道璿律師伝
律師の名は道璿。その姓氏は詳らかでない。支那人である。毘尼に精徹し、兼ねて華厳、天台二宗を究めた。また普寂禅師に従って単伝の旨を得た。東都大福先寺に居住し、法席を恢張した。本朝の栄睿普照二公は、詔を奉じて入唐し、師に東渡を請うた。遂に開元二十四年、使船に付して至った。多く行事抄等の律書及び華厳章疏を齎した。聖武皇帝は勅して大安寺西唐院に館させた。師は常に衆と行事抄を講じ、幽微を剖析し、辞弁に滞りがなかった。事抄の

英語訳

**Right Page Upper Section**
[The emperor] consoled him saying: "The preceptor did not fear the perils of whale-waves and arrived directly at this land. Your aspiration is most commendable. I have been constructing Tōdaiji Temple for years already. I constantly wished to establish a precept platform and have monks and nuns receive precepts, but could not accomplish this due to lack of teacher-exemplars. The preceptor has fortunately fulfilled my aspiration. From now on, the duties of conferring precepts and transmitting vinaya I entrust entirely to the preceptor. Soon I shall appoint you as Great Monk Director." In the fourth month of this year, a precept platform was built in front of Rushana Hall. The emperor first ascended the platform and received the great bodhisattva precepts. The empress and crown prince also all participated in the precept ceremony. The great virtuous ones of that time—Reifuku, Kenkei, Shichū, Zenchō, Dōen, Heitoku, Ninki, Zensha, Gyōsen, Gyōnin, and others—those who received full ordination numbered more than five hundred. This was truly the beginning of establishing platforms and conferring full ordination in our country. The master later built the Precept Platform Cloister west of the great hall. He also specially built Tang Chan Cloister several steps north of the cloister to reside in. He expounded vinaya extensively and developed the four assemblies. In the seventh year, second month, the emperor sent an envoy with an imperial message saying: "I wish to build a Buddhist temple to serve permanently as a place for promoting precepts. Master, please construct it." He then granted the mansion of Prince Kaifu Gidō Tanabe. The master tasted the soil and said: "This is auspicious land. It does not differ from the soil taste of Seikyū Precept Platform." He then constructed [the temple] on that land. Before completion, the emperor passed away. Empress Kōken also revered the master's virtue, with especially deep respect and veneration, and bestowed the title Great Preceptor. In the first year of Tenpyō-hōji, wishing to fulfill the former emperor's aspiration, she ordered Minister Fujiwara Takafusa to oversee construction anew. By the eighth month of the third year it was completed. Its design was grand and spacious, with magnificent and splendid ornamentation. The carved eaves and jade beams soared above to touch the sky and clouds; the vermillion doors and curved stone steps below reflected in forests and valleys. Observers thought it was a palace of Brahmā, Indra, dragons and devas manifested in the human world. The master specially established a shrine to Wheel-Canopy Dragon King

**Right Page Lower Section**
to protect the temple. This was because the dragon king had once made a vow to protect the relics. The emperor personally took up brush and ink, wrote the four large characters "Tōshōdai Temple," and hung them at the mountain gate. She also decreed that the master build a precept platform and received the great bodhisattva precepts. Even court nobles and ministers were all able to participate. She also decreed throughout the realm that those leaving household life should first enter Tōshōdai, receive precepts and study vinaya, then afterward study their own sect. By this, monks from all directions harmoniously flocked there. Emperor Awaji, concerned that monastic provisions were insufficient, allocated one thousand acres of fertile fields in Bizen to supply them. In the fourth year, she decreed that the master inaugurate a Brahmajāla Assembly to benefit Emperor Shōmu's posthumous merit. On the last day of the twelfth month of the fifth year, the master happened to visit Mount Katsuragi and heard bell and chime sounds. Following the sound he advanced and suddenly saw a divine person. He asked: "What bell is this?" The deity said: "This is the bell of Bodhisattva Hōki's poṣadha teaching assembly." After a while, Bodhisattva Hōki sat on a jeweled lotus surrounded by various bodhisattvas and conducted poṣadha teaching. The master then participated in that assembly, requested a tally-stick, and returned. That tally-stick remains at Tōshōdai Temple to this day, treasured by his descendants as a temple-protecting treasure. In the sixth year, by imperial decree he built precept platforms at Yakushiji Temple in Shimotsuke and Kanzeonji Temple in Chikuzen. Those seeking precepts increased even more. When the master was formerly in Tang, a Sanskrit monk left him three measures of sacred soil from Jetavana. Therefore, wherever he built precept platforms, he took that soil to plaster them. All their standards were modeled on [Mount] Nanshan. In the seventh year, the master told the assembly: "The sixth day of this midsummer is my end." When the time came he faced west, sat in lotus position, and passed away. This was actually the sixth day of the fifth month of the seventh year of Tenpyō-hōji. He lived seventy-seven years. His monastic age was fifty-five years. When court and commoners heard the death announcement, none were not shocked and lamenting. After three days and nights, his countenance remained bright and lustrous.

**Left Page Upper Section**
When they touched his crown it was still warm. His disciples reverently placed him in a coffin and buried him in the northeast corner of the temple. On this day purple clouds gathered thickly and strange fragrances spread everywhere. The black-robed and white-clothed mourners filled the four crossroads with sounds of wailing. His converted disciples numbered more than forty thousand. Those who inherited his dharma were Hōshin, Ninkan, Hōka, Donjō, Shitaku, Hōsai, Gijō, Hōjō, Chii, Reiyō, Eken, Eun, Nyohō, Eryō, Etatsu, Ejō, Eki, and others. He lectured on the *Fali Commentary* forty times, the *Administrative Extracts* more than seventy times, and the *Karmavācanā Commentary* and *Light and Heavy Ceremonies* ten times each. He hand-copied the Three Piṭakas to protect the temple, held several unrestricted great assemblies, and restored more than eighty monasteries. He also made three thousand kaṣāya robes and distributed them to the monastic communities of various mountains of Wutai. In the first year of Tenpyō-jingo, he was posthumously titled Great Master Who Crossed the Sea. The master's regular miraculous manifestations were extremely numerous: sometimes when teaching dharma, a six-armed bodhisattva would appear in the dharma hall; sometimes when conferring precepts, heaven would rain sweet dew; sometimes when temples lacked water, he would hold his staff and strike rocks causing springs to immediately gush forth; sometimes when building pagodas, he would see relics emit strange light, and divine persons would stand beside the pagoda to assist and protect. Sometimes when repairing ruined temples, vajra spirits would transform into powerful oxen and transport materials to help. Such was the inspiration of his virtue and merit. Initially our country's Tripiṭaka had many scribal errors and corruptions. By imperial decree the master corrected them. When crossing east, miasmic fog harmed his eyesight, but he had memorized most passages of the Tripiṭaka, so he immediately made corrections. Also, regarding various medicines, this land did not know authentic from false, but the master could distinguish them by scent alone without any errors. The master's life events are recorded in detail in the *Eastern Crossing Biography*. Here I merely outline the general points.

**Praise says:** The great master rode on his vows of ancient compassion and emerged from China. Grasping the seal of vinaya, his way was clearly manifest in that time. Once he crossed ten thousand miles of whale-waves and came to transform this land. Initially he erected the victory banner at Tōdaiji, then moved the dharma flag to Tōshōdai. [Residing at] both dharma halls for ten changing seasons, one stream of pure spring irrigated the entire realm. Therefore he became imperial teacher to three courts and repeatedly received imperial favor. Those of that time who heard his name and revered his virtue all turned toward him without exception. Alas! Since Prince Regent of the Upper Palace exercised provisional rule and initiated civilization, when has there not been dharma propagation and way transmission in any generation? One who built precept platforms and conducted karmavācanā, enabling all under heaven to witness the correct standards of vinaya, truly began with the great master. [This achievement] differs in era but equals in merit with Dharmakāla's vinaya transmission. How could this not be praiseworthy? Now more than nine hundred years have passed since the great master, yet his remaining radiance burns brightly, illuminating the vinaya garden without yet fading away. This is because the source is deep and the flow is long. I regret being a late-life, inferior student who did not personally participate in the role of sweeping and cleaning. Whenever I visit Tōshōdai Vinaya Temple and pay respects to his historical traces, I invariably linger, unable to bear leaving. Moved by the present and thinking of the past, I emit sighs of "why not ten thousand years!"

**Biography of Vinaya Master Daoxuan**
The vinaya master's name was Daoxuan. His family name is not detailed. He was Chinese. He thoroughly mastered vinaya and additionally studied the Huayan and Tiantai two schools. He also received the single-transmission teaching from Chan Master Puji. He resided at Dafuxian Temple in the eastern capital, expanding the dharma seat. Our country's Eiei and Fushō, by imperial decree, entered Tang and requested the master to cross eastward. He then embarked on an envoy ship in the twenty-fourth year of Kaiyuan and arrived. He brought many vinaya texts such as the *Administrative Extracts* and Huayan commentaries. Emperor Shōmu decreed that he be lodged at the Western Tang Cloister of Daianji Temple. The master regularly lectured on the *Administrative Extracts* with the assembly, analyzing subtle profundities with eloquent discourse without obstruction. The *Administrative Extracts*