一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
為＿二日国之初祖＿一。則吾攃＿二骸於白浪＿一。無＿二復遺恨＿一。語畢泊然
而蛻。大師悲慟不＿レ已。復自力携＿二照等＿一遂至＿レ岸。照彈＿レ力毘
賛。後奉＿レ勅居＿二東大寺＿一。声光日以顕著。天平宝字二年。奏
曰。城外道傍宜＿レ栽＿二果樹＿一。何者行人往来。熱則就＿レ蔭。飢則
啖＿レ実。得＿レ非＿レ輔＿二聖化＿一歟。制曰可。其利済之心不＿二亦深＿一乎。
賛曰。予聞。七仏八菩薩及上果仏。作＿二世界主＿一。随＿レ宜示
現。遊＿二-戯生死＿一。聖武帝生知＿二道妙＿一。思＿二律乃菩提基本。助
国救世之法＿一。勅＿二睿照二公＿一。聘＿二真大師＿一東来開化。使＿三 天下
之人咸躋＿二乎至善之域＿一。自＿レ非＿二仏法地位中人＿一。其孰能与＿二
於此＿一哉。嗚呼聖武帝固不＿レ容＿レ言。其睿照二公霊＿二-承帝勅＿一。
直抵＿二支那＿一。不＿レ憚＿二飡氷嚼檗之難＿一。而伝＿二斯道＿一。其忠君重法
之心。可＿レ謂＿レ至矣。而睿公中途而沒。弗＿レ克＿三顕融以伸＿二其
志＿一。実足＿レ傷哉。雖＿レ然観＿下其所＿二自著＿一者＿上。固足＿二以不＿一レ朽矣。
　　屋島寺空盋雲律師伝
律師諱慧雲。号＿二空盋＿一。未＿レ詳＿二姓氏＿一。支那人也。法嗣＿二鑑真
大師＿一。高才秀徳。声蓋＿二海岱＿一。従＿二大師＿一至＿二此方＿一。受＿二具戒于
東大寺＿一。初為＿二戒壇院第五世＿一。後開＿二-山於讃州屋島寺＿一。常
【右頁下段】
事＿二講貫＿一。学士欽属。若＿二弘法大師＿一。嘗従＿レ師学＿二毘尼＿一云。
　　招提寺如宝律師伝
律師名如宝。俗姓未＿レ詳。唐国人也。神情高朗。明黠過＿レ
人。少解＿二塵纓＿一。為＿二鑑真大師弟子＿一。沙弥時従＿二大師＿一東来。已
而受＿二具戒于東大寺＿一。宗門諸書多＿レ所＿二綜渉＿一。住＿二東国薬師
律寺＿一。律行厳潔為＿レ世所＿レ宗。天平宝字七年。受＿二大師之嘱＿一。
住＿二招提寺＿一。桓武皇帝重＿二其徳＿一。与＿二后妃皇太子＿一。従受＿二戒
法＿一。由＿レ是公卿大夫等。莫＿レ不＿二傾＿レ忱向＿一レ化。某年間任＿二僧都＿一。
賜＿二封五十戸＿一。師上＿レ表以謝。延暦二十三年。奉＿レ旨開＿二-講毘
尼＿一。声望益顕。緇素帰依。弘仁五年正月某日棄＿レ世。寿未
考。門人豊安寿延等若干人。皆為＿二法中圭璧＿一云。
賛曰。宝師受＿二大師之慈命＿一。嗣＿二招提席＿一。振＿二-起遺法＿一。綽有＿二乃
父休風＿一。故王公大人。黒白男女。莫＿レ不＿三皆沐＿二其徳＿一矣。嗚
呼真僧宝哉。弘法大師賛＿レ師之語。謂＿レ為＿二 人中之抜楚。法
城之葛亮＿一者。其言可＿レ信不＿レ誣也。
　　慧良慧達慧常慧喜四律師伝
慧良。慧達。慧常。慧喜。四律師者。皆支那人。受＿二業于鑑
【左頁上段】
真大師＿一。及＿二大師東応＿一。四師亦従焉。於＿二東大寺＿一受＿二具戒於
大師＿一。並有＿二美誉＿一。
　　道忠律師伝
道忠律師者。不＿レ知＿二何許人＿一也。事＿二鑑真大師＿一稟＿二律学＿一。戒
行氷厳。緇白嚮慕。六師称＿二其持戒第一＿一。嘗行＿二-化東州＿一。好
行＿二利済＿一。時人以＿二菩薩＿一称之。天台円澂嘗慕師徳＿一。夙夜服
労無＿二難色＿一。師察＿二其誠懇＿一。授以＿二菩薩戒＿一。
　　聖一慧山二律師伝
聖一。慧山。二律師者。皆唐国人。依＿二法進律師＿一。学＿二-通毘
尼＿一。応＿二-化是邦＿一。与＿二 七衆＿一瞻依。一住＿二吉野仏国寺＿一。為＿二第二
世＿一。並不＿レ詳＿二其終＿一。
　　大安寺善俊律師伝
律師名善俊。不＿レ詳＿二何許人＿一。道璿律師之門人也。大小律
部闇＿二-遊心府＿一。由＿レ是声光照＿二-曜於四方＿一。住＿二大安寺＿一。道法
大振。天平宝字間。招提寺合衆。請＿レ師講＿二法励疏南山抄＿一。
学子雲従。後不＿レ知＿レ所＿レ終。
　　招提寺豊安律師伝
【左頁下段】
律師名豊安。参州人。史失＿二其氏＿一。師＿二-事如宝律師＿一。鑑真
大師之法孫也。善講＿二経論＿一。精＿二毘尼＿一。住＿二招提寺＿一為＿二第五
代＿一。道声照著。四部悦服。大同皇帝欽＿二其徳＿一。詔於＿二宮中＿一
受＿二菩薩大戒＿一。至＿二於妃嬪公卿＿一。受＿二戒法＿一者多。帝擢為＿二大
僧都＿一。尋奉＿レ詔撰＿二戒律伝来記三巻＿一進上。弘仁三年勅曰。
沙門犯＿レ法以＿二僧律＿一治＿レ之。又下＿二詔国内＿一。僧尼新受戒者。悉
従＿レ師学＿レ律。由＿レ是学徒累来如＿二水之東＿一。常居幾一千人。咸
詫＿レ不＿レ異＿二鑑真之在世＿一也。帝賜＿二封戸若干＿一以資＿二食輪＿一。師
後莫＿レ知＿二其所＿一レ終。受戒弟子数万人。嗣法上首道静等若
干人。師嘗建＿二 五層塔於招提寺＿一。又置＿二放生池於諸州＿一若
干所。
　　明祐律師伝
律師名明祐。賀州人。精＿二戒律＿一。兼稟＿二華厳円教＿一。為＿二東大
寺戒壇和尚＿一。律身端方。行業甚清。毎夜宿＿二大殿＿一不＿レ入＿二私
室＿一。応和元年二月示＿レ疾。飲食不＿レ進三昏旦。弟子請＿レ用＿レ粥。
師曰。日已過＿レ 中。我生平未＿二肯破＿一レ斎。況是時乎。臨終令＿三諸
弟子誦＿二阿弥陀経＿一。念仏坐化。時聞＿二 天楽声＿一。実是月十八

現代語訳

【右頁上段】
日本国の初祖となってください。そうすれば私は白浪に骸骨をさらしても、もはや遺恨はありません」と語り終えると、泊然として逝去した。大師は悲慟して止まなかった。再び自力で普照等を携えてついに岸に至った。普照は力を尽くして毘賛した。後に勅を奉じて東大寺に居住した。声光は日々顕著になった。天平宝字二年、奏上して言った。「城外の道端には果樹を植えるのがよろしいでしょう。なぜなら行人が往来する際、暑ければ陰に就き、飢えれば実を食べることができます。これは聖化を輔けることになるのではないでしょうか」と。勅して「可」と言った。その利済の心は深くないであろうか。

賛して言う。私は聞いている。七仏八菩薩及び上果仏は、世界主となって、宜しきに随って示現し、生死に遊戯する。聖武帝は生まれながらに道の妙を知り、律こそ菩提の基本であり、助国救世の法であると思った。栄睿・普照二公に勅して、鑑真大師を聘して東来開化させた。天下の人をして咸く至善の域に躋らしめるためである。仏法地位中の人でなければ、その誰がこのことに与ることができようか。ああ、聖武帝は固より言うに及ばない。その栄睿・普照二公が霊承帝勅して、直ちに支那に抵り、氷を飡み檗を嚼む難を憚らずして、この道を伝えた。その忠君重法の心は至りと謂うべきである。しかし栄睿公は中途で没し、顕融してその志を伸ばすことができなかった。実に傷むに足る。しかしながらその自ら著した所を観れば、固より朽ちないに足る。

屋島寺空鉢慧雲律師伝
律師の諱は慧雲、空鉢と号する。姓氏は詳らかでない。支那人である。鑑真大師の法嗣である。高才秀徳で、声は海岱を蓋った。大師に従ってこの方に至り、東大寺で具戒を受けた。初め戒壇院第五世となった。後に讃州屋島寺で開山した。常に

【右頁下段】
講貫に事とした。学士は欽属した。弘法大師の如きも、嘗て師に従って毘尼を学んだという。

招提寺如宝律師伝
律師の名は如宝。俗姓は詳らかでない。唐国人である。神情高朗で、明黠が人に過ぎた。少くして塵纓を解き、鑑真大師の弟子となった。沙弥の時大師に従って東来した。やがて東大寺で具戒を受けた。宗門の諸書多く綜渉する所があった。東国薬師律寺に住した。律行厳潔で世の宗とする所となった。天平宝字七年、大師の嘱を受けて招提寺に住した。桓武皇帝はその徳を重んじ、后妃皇太子と共に戒法を受けた。これにより公卿大夫等で忱を傾けて化に向かわない者はなかった。某年間僧都に任じられ、封五十戸を賜った。師は表を上げて謝した。延暦二十三年、旨を奉じて毘尼を開講した。声望益々顕れ、緇素帰依した。弘仁五年正月某日世を棄てた。寿は考えられない。門人豊安・寿延等若干人は、皆法中の圭璧となったという。

賛して言う。宝師は大師の慈命を受けて招提の席を嗣ぎ、遺法を振り起こし、綽として乃父の休風があった。故に王公大人、黒白男女で皆その徳を沐さない者はなかった。ああ真の僧宝である。弘法大師が師を賛した語で、人中の抜楚、法城の葛亮と為すと謂ったが、その言は信じられ誣いではない。

慧良慧達慧常慧喜四律師伝
慧良、慧達、慧常、慧喜、四律師は皆支那人である。鑑

【左頁上段】
真大師に業を受けた。大師が東応した際、四師もまた従った。東大寺において大師に具戒を受けた。並びに美誉があった。

道忠律師伝
道忠律師は、何許の人か知れない。鑑真大師に事えて律学を稟けた。戒行氷のように厳しく、緇白が嚮慕した。六師はその持戒第一と称した。嘗て東州に行化した。利済を行うことを好んだ。時人は菩薩と称した。天台円澂は嘗て師の徳を慕い、夙夜服労して難色がなかった。師はその誠懇を察し、菩薩戒を授けた。

聖一慧山二律師伝
聖一、慧山、二律師は皆唐国人である。法進律師に依って毘尼を学通した。この邦に応化し、七衆と瞻依した。一は吉野仏国寺に住して第二世となった。並びにその終わりを詳らかにしない。

大安寺善俊律師伝
律師の名は善俊。何許の人か詳らかでない。道璿律師の門人である。大小律部を闇遊心府した。これにより声光が四方に照曜した。大安寺に住して道法大いに振るった。天平宝字間、招提寺合衆が師に請って法励疏南山抄を講じさせた。学子雲従した。後にどこで終わったか知れない。

招提寺豊安律師伝

【左頁下段】
律師の名は豊安。参州人。史はその氏を失っている。如宝律師に師事した。鑑真大師の法孫である。経論を善く講じ、毘尼に精しかった。招提寺に住して第五代となった。道声照著し、四部悦服した。大同皇帝はその徳を欽して、宮中において菩薩大戒を受けた。妃嬪公卿に至るまで、戒法を受けた者が多い。帝は擢んでて大僧都とした。やがて詔を奉じて『戒律伝来記』三巻を撰して進上した。弘仁三年勅して言った。「沙門が法を犯せば僧律で治めよ」と。また国内に詔を下して、僧尼で新たに受戒する者は、悉く師に従って律を学べとした。これにより学徒累来すること水の東するが如くであった。常居ほぼ一千人。咸く鑑真の在世と異ならないと詫った。帝は封戸若干を賜って食輪を資した。師の後はその終わる所を知る者がない。受戒弟子数万人。嗣法の上首道静等若干人。師は嘗て招提寺に五層塔を建てた。また諸州に放生池を置くこと若干所。

明祐律師伝
律師の名は明祐。賀州人。戒律に精しく、兼ねて華厳円教を稟けた。東大寺戒壇和尚となった。律身端方で、行業甚だ清かった。毎夜大殿に宿して私室に入らなかった。応和元年二月疾を示した。飲食進まないこと三昏旦。弟子は粥を用いることを請うた。師は言った。「日は已に中を過ぎた。我が生平未だ斎を破ることを肯んぜず。況んや是の時をや」と。臨終に諸弟子に阿弥陀経を誦させ、念仏坐化した。時に天楽の声を聞いた。実にこの月十八

英語訳

**Right Page Upper Section**
"Please become the founding patriarch of Japan. If so, I will cast my bones upon the white waves without any remaining regrets." Having finished speaking, he peacefully passed away. The great master grieved inconsolably. Again by his own strength he brought Fushō and others and finally reached shore. Fushō exerted all his strength in assistance. Later, receiving imperial decree, he resided at Tōdaiji Temple. His reputation and influence became more prominent daily. In the second year of Tenpyō-hōji, he memorialized: "It would be good to plant fruit trees beside the roads outside the city. Why? When travelers come and go, when hot they can seek shade, when hungry they can eat the fruit. Would this not assist the imperial transformation?" The decree said: "Acceptable." Was his heart of benefiting and saving others not deep indeed?

**Praise says:** I have heard that the Seven Buddhas, Eight Bodhisattvas, and supreme fruition Buddhas become lords of worlds, manifesting as appropriate and playing in life and death. Emperor Shōmu was born knowing the wonder of the Way, and thought that vinaya was the foundation of bodhi and the dharma for assisting the nation and saving the world. He decreed to Eiei and Fushō to invite Great Master [Jianzhen] to come east and spread the teaching, making all people under heaven ascend to the realm of supreme good. If not persons in the position of Buddha-dharma, who could participate in this? Alas, Emperor Shōmu need not be spoken of. Those two masters Eiei and Fushō spiritually received the imperial decree and went directly to China, not fearing the difficulties of eating ice and chewing bitter herbs, and transmitted this Way. Their hearts of loyalty to ruler and reverence for dharma can be called ultimate. Yet Master Eiei died midway, unable to achieve prominence and fulfill his aspirations. This is truly lamentable. Nevertheless, observing what he wrote himself, it is certainly sufficient to be immortal.

**Biography of Kūhatsu Ean (Egaku) Master of Yashima Temple**
The vinaya master's posthumous name was Ean, styled Kūhatsu. His surname is not detailed. He was Chinese. He was a dharma heir of Great Master Jianzhen. With high talent and excellent virtue, his reputation covered [the region from] sea to Mount Tai. Following the great master he came to this land and received full ordination at Tōdaiji Temple. Initially he became the fifth generation of the Precept Platform Cloister. Later he founded [the temple] at Yashima Temple in Sanuki Province. He constantly

**Right Page Lower Section**
engaged in lecturing and comprehension. Scholars respectfully followed him. Even Great Master Kōbō once studied vinaya under this master.

**Biography of Vinaya Master Nyohō of Tōshōdai Temple**
The vinaya master's name was Nyohō. His lay surname is not detailed. He was from Tang China. His spiritual demeanor was lofty and bright, his intelligence surpassing others. In youth he cast off worldly bonds and became a disciple of Great Master Jianzhen. As a novice he followed the great master eastward. Subsequently he received full ordination at Tōdaiji Temple. He had comprehensive knowledge of many sectarian texts. He resided at Yakushi Vinaya Temple in the eastern provinces. His vinaya conduct was strict and pure, making him a model for the world. In the seventh year of Tenpyō-hōji, receiving the great master's entrustment, he resided at Tōshōdai Temple. Emperor Kanmu valued his virtue, and together with the empress consort and crown prince received the precept ceremony from him. Through this, among court nobles and officials, none failed to incline their hearts toward his transformative influence. In a certain year he was appointed Monk Director and granted a stipend of fifty households. The master submitted a memorial of thanks. In the twenty-third year of Enryaku, receiving imperial command, he opened lectures on vinaya. His reputation increased and both clergy and laity took refuge. On a certain day in the first month of the fifth year of Kōnin he departed the world. His age is not recorded. Disciples Hōan, Juen and several others all became gems within the dharma.

**Praise says:** Master Hō received the great master's compassionate command, succeeded to the seat at Tōshōdai, revived the transmitted dharma, and abundantly possessed his father's excellent manner. Therefore among princes and great men, clergy and laity, men and women, none failed to bathe in his virtue. Alas, truly a monk treasure! Great Master Kōbō's words praising the master, calling him "the outstanding talent among people, the Zhuge Liang of the dharma citadel," can be believed as not false.

**Biography of Four Vinaya Masters Eryō, Edatsu, Ejō, and Eki**
The four vinaya masters Eryō, Edatsu, Ejō, and Eki were all Chinese. They received teachings from

**Left Page Upper Section**
Great Master Jianzhen. When the great master responded to the east, the four masters also followed. At Tōdaiji Temple they received full ordination from the great master. All had fine reputations.

**Biography of Vinaya Master Dōchū**
Vinaya Master Dōchū - it is not known what place he was from. He served Great Master Jianzhen and received vinaya learning. His precept conduct was strict as ice, and clergy and laity looked up to him with admiration. The six masters called him first in upholding precepts. He once traveled teaching in the eastern provinces. He loved practicing benefit and salvation. People of the time called him a bodhisattva. Tiantai Enshō once admired the master's virtue and served him morning and night without showing difficulty. The master perceived his sincerity and earnestness and conferred bodhisattva precepts on him.

**Biography of Two Vinaya Masters Shōichi and Ezan**
The two vinaya masters Shōichi and Ezan were both from Tang China. They relied on Vinaya Master Hōshin and learned to master vinaya. They responded with teaching transformation in this country and served as objects of respect for the seven assemblies. Ichi resided at Butukokuji Temple in Yoshino, becoming the second generation. The end of both is not detailed.

**Biography of Vinaya Master Zenshun of Daianji Temple**
The vinaya master's name was Zenshun. It is not detailed what place he was from. He was a disciple of Vinaya Master Dōsen. He freely roamed in spirit through major and minor vinaya texts. Through this his reputation illuminated the four directions. Residing at Daianji Temple, the Way-dharma greatly flourished. During the Tenpyō-hōji period, the assembly at Tōshōdai Temple requested the master to lecture on the *Fazhen Commentary* and *Nanshan Extracts*. Students followed like clouds. Later it is not known where he died.

**Biography of Vinaya Master Hōan of Tōshōdai Temple**

**Left Page Lower Section**
The vinaya master's name was Hōan, from Mikawa Province. History has lost record of his family name. He served Vinaya Master Nyohō. He was a dharma grandson of Great Master Jianzhen. He skillfully lectured on sutras and treatises and was proficient in vinaya. Residing at Tōshōdai Temple he became the fifth generation. His reputation for the Way was brilliant and the four assemblies joyfully submitted. Emperor Daidō admired his virtue and decreed that he receive the great bodhisattva precepts in the palace. From consorts to court nobles, many received the precept ceremony. The emperor promoted him to Great Monk Director. Soon receiving imperial decree he compiled and submitted the *Record of the Transmission of Precepts and Vinaya* in three volumes. In the third year of Kōnin the emperor decreed: "When monks violate the law, treat them with monastic vinaya." He also issued an edict throughout the country that monks and nuns newly receiving precepts should all study vinaya under the master. Through this, students came continuously like water flowing east. Regular residents numbered nearly one thousand. All declared it no different from Jianzhen's lifetime. The emperor granted a certain number of stipend households to support food provisions. After the master's time, none knew where he ended. Precept-receiving disciples numbered in the tens of thousands. Chief dharma heirs included Dōjō and several others. The master once built a five-story pagoda at Tōshōdai Temple. He also established life-release ponds in various provinces at several locations.

**Biography of Vinaya Master Myōyū**
The vinaya master's name was Myōyū, from Ōmi Province. He was proficient in precepts and vinaya and also received Huayan perfect teaching. He became precept master of Tōdaiji Temple. His self-discipline was upright and his conduct extremely pure. Every night he stayed in the main hall and did not enter private quarters. In the second month of the first year of Ōwa he showed illness. Food and drink did not advance for three day-nights. Disciples requested he take gruel. The master said: "The day has already passed noon. In my whole life I have never been willing to break the fast. How much more at this time?" At death's approach he had all disciples recite the *Amida Sutra* and passed away in sitting meditation while chanting Buddha's name. At that time heavenly music was heard. Actually on the eighteenth of this month