一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
広流＿二本朝＿一者師之力也。師毎曰。所＿二-以成＿一レ聖必由＿二持戒＿一。日
常誦＿二梵網経＿一。其声宛転嘹亮。如＿レ奏＿二笙簧＿一。悦＿二-可衆心＿一。有＿二
行表＿一者。時之名衲也。年長＿二于師＿一而下＿レ心為＿レ法。重受＿二戒
法＿一。師嘉＿二其志＿一。付以＿二禅法＿一。後移住＿二現光寺＿一。著＿二梵網疏三
巻＿一。学者韙＿レ之。嗣法門人善俊等若干人。僕射吉備真備。
生平与＿レ師友善。及＿二滅後＿一為製＿二行状＿一。
　　南都戒壇院法進律師伝
律師名法進。支那国人。世姓王氏。鑑真大師之高弟也。
天性聡容有＿二高志＿一。削䰂進具之後。通＿二-貫三蔵＿一。特精＿二台律
二宗＿一。旁及＿二儒典＿一。出＿二-世揚州白塔寺＿一。以＿二毘尼＿一導引。為＿二 四
衆＿一所＿レ重。本朝天平勝宝五年。大師東渡。携＿レ師与倶。聖
武上皇嘉＿二師之風＿一。寵遇尤厚。及＿三大師築＿二戒壇＿一。命＿レ師臨壇
度人。由＿レ是道声日洋洋。尋奉＿レ勅為＿二大僧都＿一。大師虚＿二戒壇
院＿一。命＿レ師居之。恒講＿二律教大小諸部＿一。所謂梵網疏。戒本疏。
羯磨疏。行事抄。比丘尼抄。拾毘尼義抄。及慧光智首法
砺等律疏也。又受＿レ請講＿二台宗三大部＿一。四遍学徒奔擁。孝
謙帝亦深加＿二崇尚＿一。及＿二聖武上皇崩＿一。勅＿レ師作＿二仏事＿一。宝亀九
【右頁下段】
年示寂。閲世若干歳。坐若干夏。所＿レ著有＿二梵網経註。沙弥
経抄等若干巻＿一。得法門人甚多。如＿二聖一。慧山＿一其首也。師
嘗至＿二讃之多度郡＿一。宿＿二 一家＿一。其夜聞＿下隣舎有＿中嬰兒誦＿二仏
頂呪＿一声＿上。而家人初不＿レ悟＿レ之。謂為＿二啼声＿一。師怪＿レ之。欲＿レ知＿二
其所由＿一。信宿不＿レ去。至＿レ夜聞＿二呪声＿一如＿レ初。天明至＿二其舎＿一。指
謂＿二其親＿一曰。此兒非＿二凡流＿一也。善視＿レ之。他日当＿レ弘＿二-通大法
矣。後果然。即空海弘法大師是也。吁異矣。
　　仁韓法顆曇静三律師伝
仁韓。法顆。曇静三律師者。皆唐国人也。師＿二-事鑑真大師＿一。
有＿二才名＿一善＿レ律。天宝癸巳歳。従＿二大師＿一東来。及＿三大師開＿二-化
於招提＿一。輔賛之功為＿レ多。静兼究＿二台宗＿一。且智巧天付。与＿二思
託公＿一共造＿二丈六盧舎那像＿一。以安＿二招提大殿＿一。梵相端厳。見
者生＿レ敬。其像至＿レ今存焉。初在＿レ唐時。開＿二法泉州超功寺云。
　　思託律師伝
律師思託。未＿レ考＿二其氏族＿一。支那国人也。従＿二鑑真大師＿一受＿レ
業。即有＿レ声。専務＿二律部＿一。旁渉＿二台宗＿一。初瑞＿二-世于台州開元
寺＿一。弘道靡＿レ怠。会大師赴＿二本邦＿一。挽＿レ師偕＿レ行。師従焉。既
【左頁上段】
至声光日著。道璿律師知＿三師尤精＿二毘尼＿一。乃令＿二徒侶従＿レ師
而受＿一レ学焉。師為開＿二-講席于大安寺＿一者数寒暑。法砺疏鎮
国記等諸書。以至天台教講授不＿レ廃。遠近莫＿レ不＿レ挹＿二-敬風
猷＿一。天平宝字年間。大師新開＿二招提寺＿一。師羽＿二-翼化儀＿一。激＿二-
揚斯道＿一。及＿二大師滅後＿一。為著＿二東征伝＿一。以記＿二其懿行休徳＿一
焉。厥終未＿レ詳。伝律弟子忍基等若干人。弘法大師嘗従＿レ
師受＿二菩薩戒＿一。
　　法載義静二律師伝
法載。義静。二律師。並唐国人。為＿二鑑真大師徒＿一。堅＿二-持律部＿一。
天台之道尤所＿二該貫＿一。載住＿二衢州霊耀寺＿一。静居＿二揚州興雲
寺＿一。斉＿二名当世＿一。後扶＿二大師＿一遊＿二-化此方＿一。大恢＿二其道＿一。大師将＿二
入滅＿一。命＿二 二師及如宝＿一権＿二寺事＿一。相与倦倦焉以＿レ紹＿二-述大師＿一
為＿二己任＿一。道俗以＿レ是尊慕之。二師所＿レ出弟子繁興。静嘗就＿二
招提＿一造＿二経蔵＿一云。
　　法成智威霊曜懐謙四律師伝
法成。智威。霊曜。懐謙。四律師。皆支那国人。入＿二鑑真大
師門＿一。服勤受＿レ道。精通＿二毘尼部＿一。後輔＿二-弼大師＿一東応。常以＿二
【左頁下段】
律教＿一訓誨無＿レ替。成兼精＿二台教＿一。在＿レ唐時開＿二法于竇州開元
寺＿一。
賛曰。如＿下法進以下至＿二于懐謙＿一諸師＿上。親自＿二鑑真爐鞴中＿一来。
如＿下煆了精金略無＿中滓穢＿上。柰僧無＿二董狐＿一。事跡放失。茲所＿レ伝
者祇彷彿耳。吁可＿レ惜也。
　　栄睿普照二律師伝
栄睿。普照。二律師。秉＿レ性堅貞。耐＿レ労忍＿レ苦。睿住＿二興福
寺＿一。照居＿二大安寺＿一。各振＿二化風＿一。天平五年奉＿二聖武皇帝綸旨＿一
付＿レ舶入唐。参＿二-訪諸大老＿一。因従＿二定賓律師＿一受＿二具戒＿一。閲＿二 十
載＿一博極＿二律部＿一。既而謁＿二鑑真大師于大明寺＿一。備宣＿二皇帝之
旨＿一。請＿二東渡開化＿一。大師見＿二其誠懇＿一許之。天宝二年揚＿レ帆汎＿レ
海。中途乏＿レ水。挙＿レ舶憂惶。一夜睿夢。一異人求＿二戒法＿一。授
畢謂＿レ之曰。舟中乏＿レ水願為致＿レ之。異人乃将＿レ水与＿レ睿。睿飲
之味甚甘美。身心清凉。復異人呼曰雨。天明陰雲俄起。
甘雨大降。一舶蒙＿レ済。非＿二道力所感＿一也邪。以＿三睿数年間風
飡水宿備嘗＿二百苦＿一。遂染荻。一日謂＿二大師＿一曰。此疾必不＿レ起
矣。本欲＿二輔＿レ師開化＿一柰命不＿レ迨＿レ志。願和上弘＿二毘尼宗旨＿一。

現代語訳

【右頁上段】
本朝に広く流布したのは師の力である。師は毎日「聖人になるには必ず持戒による」と言った。日常的に梵網経を誦し、その声は宛転嘹亮で、笙や簧を奏でるようで、衆心を悦ばせた。行表という者がいた。時の名僧である。師より年長であったが心を下げて法のために、重ねて戒法を受けた。師はその志を嘉し、禅法を付した。後に現光寺に移住した。『梵網疏』三巻を著し、学者はこれを良しとした。法を嗣いだ門人は善俊等若干人である。僕射吉備真備は、生前師と友善であった。師の滅後、行状を製作した。

南都戒壇院法進律師伝
律師の名は法進。支那国の人。姓は王氏。鑑真大師の高弟である。天性聡明で高い志があった。削髪し具足戒を受けた後、三蔵に通貫した。特に天台・律の二宗に精通し、傍ら儒典にも及んだ。揚州白塔寺に出世し、毘尼で導引し、四衆に重んじられた。本朝天平勝宝五年、大師が東渡する際、師を携えて共に来た。聖武上皇は師の風格を嘉し、寵遇すること尤も厚かった。大師が戒壇を築く際、師に壇に臨んで人を度すよう命じた。これにより道声は日々洋々となった。やがて勅を奉じて大僧都となった。大師は戒壇院を空けて、師にそこに居住するよう命じた。常に律教の大小諸部を講じた。所謂梵網疏、戒本疏、羯磨疏、行事抄、比丘尼抄、拾毘尼義抄、及び慧光・智首・法砺等の律疏である。また請を受けて台宗三大部を四遍講じた。学徒は奔擁した。孝謙帝もまた深く崇尚を加えた。聖武上皇が崩じた際、師に仏事を作らせた。宝亀九

【右頁下段】
年に示寂した。世を閲すること若干歳。坐すること若干夏。著したものに『梵網経註』『沙弥経抄』等若干巻がある。法を得た門人は甚だ多い。聖一、慧山などがその首である。師は嘗て讃岐の多度郡に至り、一軒の家に宿泊した。その夜、隣家に嬰児が仏頂呪を誦する声を聞いたが、家人は初め悟らず、啼声だと思った。師はこれを怪しみ、その所由を知ろうと欲し、二夜続けて去らなかった。夜に至って呪声を聞くこと初めの如し。天明に至ってその家に至り、その親を指して言った。「この児は凡流ではない。よく視よ。他日必ず大法を弘通するであろう」と。後に果たしてその通りとなった。即ち空海弘法大師である。ああ、異なるかな。

仁韓法顆曇静三律師伝
仁韓、法顆、曇静三律師は、皆唐国の人である。鑑真大師に師事し、才名があり律に善い。天宝癸巳歳、大師に従って東来した。大師が招提で開化する際、輔賛の功が多かった。静は兼ねて台宗を究め、且つ智巧が天付であった。思託公と共に丈六盧舎那像を造り、招提大殿に安置した。梵相端厳で、見る者は敬を生じた。その像は今に至るまで存在する。初め唐にいた時、泉州超功寺で開法したという。

思託律師伝
律師思託は、その氏族を考えていない。支那国の人である。鑑真大師に従って業を受け、即ち声があった。専ら律部に務め、傍ら台宗に渉った。初め台州開元寺で瑞世し、弘道を怠らなかった。大師が本邦に赴く際、師を挽いて偕行させた。師は従った。既に

【左頁上段】
至ると声光日々著しくなった。道璿律師は師が尤も毘尼に精通することを知り、乃ち徒侶に師に従って学を受けさせた。師は大安寺で講席を開くこと数寒暑。法砺疏、鎮国記等の諸書から天台教に至るまで講授を廃さなかった。遠近で風猷を挹敬しない者はなかった。天平宝字年間、大師が新たに招提寺を開いた際、師は化儀を羽翼し、斯道を激揚した。大師の滅後、『東征伝』を著して、その懿行休徳を記した。その終わりは詳らかでない。律を伝えた弟子は忍基等若干人。弘法大師は嘗て師に従って菩薩戒を受けた。

法載義静二律師伝
法載、義静、二律師は、並びに唐国の人。鑑真大師の徒となった。律部を堅持し、天台の道は尤も該貫する所であった。載は衢州霊耀寺に住し、静は揚州興雲寺に居した。当世に名を斉しくした。後に大師を扶けてこの方に遊化し、大いにその道を恢した。大師が入滅しようとする際、二師及び如宝に命じて寺事を権した。相与に倦倦として大師を紹述することを己の任とした。道俗はこれを以て尊慕した。二師の出した弟子は繁興した。静は嘗て招提で経蔵を造ったという。

法成智威霊曜懐謙四律師伝
法成、智威、霊曜、懐謙、四律師は、皆支那国の人。鑑真大師の門に入り、服勤して道を受けた。毘尼部に精通した。後に大師を輔弼して東応した。常に

【左頁下段】
律教で訓誨することに替わりがなかった。成は兼ねて台教に精しく、唐にいた時は竇州開元寺で開法した。

賛して曰く。法進以下懐謙に至る諸師の如きは、親しく鑑真の爐鞴中より来た。煆錬された精金の如く略々滓穢がない。奈何せん僧に董狐がなく、事跡が放失した。茲に伝える所は祇だ彷彿たるのみ。ああ惜しいことである。

栄睿普照二律師伝
栄睿、普照、二律師は、性を秉くこと堅貞で、労に耐え苦に忍んだ。睿は興福寺に住し、照は大安寺に居した。各々化風を振るった。天平五年、聖武皇帝の綸旨を奉じて舶に付いて入唐した。諸大老を参訪し、定賓律師に従って具戒を受けた。十載を閲して律部を博極した。既にして鑑真大師を大明寺で謁し、皇帝の旨を備宣し、東渡開化を請うた。大師はその誠懇を見てこれを許した。天宝二年に帆を揚げて海を汎いだ。中途で水に乏しくなり、舶挙げて憂惶した。一夜、睿は夢を見た。一異人が戒法を求め、授け畢わって之に謂って言った。「舟中水に乏し、願わくはこれを致さん」と。異人は乃ち水を将いて睿に与えた。睿がこれを飲むと味甚だ甘美で、身心清涼であった。復た異人が呼んで「雨」と言った。天明に陰雲俄かに起こり、甘雨大いに降った。一舶が済いを蒙った。道力の感ずる所に非ずや。睿が数年間風飡水宿して百苦を備嘗したため、遂に病に染んだ。一日、大師に謂って言った。「この疾は必ず起たないでしょう。本は師を輔けて開化したいと欲したが、命が志に迨ばない。願わくは和上、毘尼宗旨を弘めたまえ」と。

英語訳

**Right Page Upper Section**
Its widespread circulation in our country was due to the master's efforts. The master would say daily: "To become a sage one must rely on upholding precepts." He regularly recited the *Brahmajāla Sūtra*, his voice melodious and clear like playing reed pipes, delighting the hearts of the assembly. There was one called Gyōhyō, a renowned monk of the time. Though older than the master, he humbled himself for the dharma and received the precepts anew. The master praised his aspiration and transmitted the chan teachings to him. Later he moved to Genkōji Temple. He wrote the *Brahmajāla Commentary* in three volumes, which scholars praised. His dharma-heir disciples included Zenshun and several others. Minister Kibi no Mabi was on friendly terms with the master during his lifetime. After the master's death, he composed his biographical record.

**Biography of Vinaya Master Hōshin of Nanto Precept Platform Cloister**
The vinaya master's name was Hōshin, a person from China with the surname Wang. He was a high disciple of Great Master Jianzhen. By nature intelligent and possessing lofty aspirations, after shaving his head and receiving full ordination, he mastered the Three Piṭakas. He particularly excelled in the Tiantai and Vinaya schools and also studied Confucian classics. He emerged at Baita Temple in Yangzhou, guiding through vinaya and revered by the four assemblies. In the fifth year of Tenpyō-shōhō of our country, when the great master crossed eastward, he brought the master along. Retired Emperor Shōmu praised the master's demeanor and favored him exceptionally. When the great master built the precept platform, he commanded the master to preside over ordinations. Through this his reputation for the Way flourished daily. Soon he received imperial decree to become Great Monk Director. The great master vacated the Precept Platform Cloister and commanded the master to reside there. He constantly lectured on major and minor sections of vinaya teachings: the *Brahmajāla Commentary*, *Precept Text Commentary*, *Karmavācanā Commentary*, *Administrative Extracts*, *Bhikṣuṇī Extracts*, *Collected Vinaya Meanings*, and vinaya commentaries by Huiguang, Zhishou, Fazhen and others. He also accepted invitations to lecture on the three major works of the Tiantai school four times. Students flocked to him. Empress Kōken also deeply revered him. When Retired Emperor Shōmu passed away, she decreed that the master conduct Buddhist ceremonies. He passed away in the ninth year of Hōki.

**Right Page Lower Section**
He lived for a certain number of years and observed a certain number of rain retreats. His writings include the *Brahmajāla Sūtra Commentary*, *Śrāmaṇera Sūtra Extracts*, and several other volumes. His dharma-heir disciples were extremely numerous, with Shōichi and Ezan as the foremost. The master once went to Tado District in Sanuki Province and lodged at a house. That night he heard from a neighboring house the sound of an infant reciting the Buddha-Crown Mantra, but the family initially didn't realize this and thought it was crying. The master found this strange and wanting to know the reason, stayed for two consecutive nights. Each night he heard the mantra recitation as before. At daybreak he went to that house and pointing to the parents said: "This child is not ordinary. Watch over him well. In the future he will surely propagate the great dharma." Later this proved true—this was Kūkai, Great Master Kōbō. How extraordinary!

**Biography of Three Vinaya Masters Ninkan, Hōka, and Donjō**
The three vinaya masters Ninkan, Hōka, and Donjō were all from Tang China. They served Great Master Jianzhen, had talented reputations, and were skilled in vinaya. In the guisi year of Tianbao, they followed the great master eastward. When the great master established his teaching at Tōshōdai, their assisting contributions were great. Jō additionally studied the Tiantai school and possessed heaven-sent skill and ingenuity. Together with Master Shitaku they created a sixteen-foot Vairocana statue to enshrine in Tōshōdai's main hall. Its sacred features were dignified and strict, inspiring reverence in viewers. That statue exists to this day. Initially when in Tang, he taught dharma at Chaogong Temple in Quanzhou.

**Biography of Vinaya Master Shitaku**
Vinaya Master Shitaku's clan is not recorded. He was from China. He received teachings under Great Master Jianzhen and immediately gained renown. He devoted himself exclusively to vinaya texts and also studied the Tiantai school. Initially he had his first teaching position at Kaiyuan Temple in Taizhou, tirelessly propagating the Way. When the great master went to our country, he recruited the master to accompany him. The master followed. Once

**Left Page Upper Section**
he arrived, his reputation and influence grew daily. Vinaya Master Dōsen, knowing that the master particularly excelled in vinaya, had his disciples study under the master. The master opened lecture seats at Daianji Temple for several years. From various texts like the *Fazhen Commentary* and *Zhenguo Record* to Tiantai teachings, his lectures never ceased. None from far and near failed to respectfully admire his moral influence. During the Tenpyō-hōji years, when the great master newly opened Tōshōdai Temple, the master supported the teaching methods and promoted this Way. After the great master's death, he wrote the *Eastern Crossing Biography* to record his excellent conduct and fine virtue. The details of his end are not known. His vinaya-transmitting disciples included Ninki and several others. Great Master Kōbō once received bodhisattva precepts from this master.

**Biography of Two Vinaya Masters Hōsai and Gijō**
The two vinaya masters Hōsai and Gijō were both from Tang China. They became disciples of Great Master Jianzhen. They firmly upheld vinaya texts, and the Tiantai Way was what they particularly mastered comprehensively. Sai resided at Lingyao Temple in Quzhou, Jō dwelt at Xingyun Temple in Yangzhou. They shared equal fame in their time. Later they supported the great master in traveling to teach in this land, greatly expanding his Way. When the great master was about to enter nirvana, he commanded the two masters and Nyohō to manage temple affairs. Together they earnestly made continuing the great master's work their personal mission. Monks and laypeople therefore revered and admired them. The disciples produced by the two masters flourished greatly. Jō once built a sutra repository at Tōshōdai.

**Biography of Four Vinaya Masters Hōjō, Chii, Reiyō, and Eken**
The four vinaya masters Hōjō, Chii, Reiyō, and Eken were all from China. They entered Great Master Jianzhen's school, served diligently and received the Way. They mastered vinaya texts. Later they assisted the great master in responding to the east. They constantly

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taught with vinaya instruction without change. Jō additionally excelled in Tiantai teachings; when in Tang he taught dharma at Kaiyuan Temple in Douzhou.

**Praise says:** Masters like Hōshin down to Eken came personally from Jianzhen's forge and bellows. Like refined pure gold they had virtually no impurities. How regrettable that among monks there was no Dong Hu [honest historian], so their deeds and traces were lost. What I transmit here is only approximate. Alas, how pitiful!

**Biography of Two Vinaya Masters Eiei and Fushō**
The two vinaya masters Eiei and Fushō were firm and steadfast by nature, able to endure hardship and suffering. Eiei resided at Kōfukuji Temple, Fushō dwelt at Daianji Temple. Each promoted transformative influence. In the fifth year of Tenpyō, carrying Emperor Shōmu's imperial edict, they boarded ships to enter Tang. They visited various great elders and received full ordination from Vinaya Master Dingbin. Over ten years they thoroughly mastered vinaya texts. Subsequently they met Great Master Jianzhen at Daming Temple, fully conveyed the emperor's intention, and requested eastern crossing to spread the teaching. The great master, seeing their sincere earnestness, agreed. In the second year of Tianbao they raised sail and crossed the sea. Midway they lacked water and the entire ship worried anxiously. One night Eiei had a dream where a strange person requested the precept ceremony. After completion he said: "The ship lacks water—I wish to provide it." The strange person then brought water to Eiei. When Eiei drank it the taste was extremely sweet, and his body and mind became clear and cool. Again the strange person called out "Rain!" At daybreak dark clouds suddenly arose and sweet rain fell heavily. The entire ship received relief. Was this not due to the power of the Way? Because Eiei had endured hundreds of sufferings over several years of eating wind and sleeping on water, he eventually contracted illness. One day he said to the great master: "This illness will certainly not recover. Originally I wanted to assist the master in spreading the teaching, but my life will not reach my aspirations. I pray the preceptor will propagate the vinaya teaching."