一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
楽＿一。名翼遠飛。毳侶仰止。大明二年辞＿レ世。春秋八十有四
夏臘未＿レ詳。
　　劉宋京兆荘厳寺僧璩律師伝
律師名僧璩。生＿二朱氏＿一。呉国人也。入＿二僧業律師輪下＿一脱白。
学＿二出世間法＿一。稟気正直。恵解不＿レ倫。躋壇受戒之後。該＿二-練
衆経＿一。粋＿二于十誦＿一。旁渉＿二儒籍＿一。文章宏富。善構＿二新詞＿一。始住＿二
呉虚丘山＿一。少帝欽＿二師道徳＿一。従受＿二 五戒＿一。及＿二孝武帝践祚＿一。奉＿レ
勅為＿二僧正悦衆＿一。主＿二京師中興寺＿一。時有＿二僧僧定者＿一。自称＿レ
得＿二不還果＿一。師鳩＿レ僧詳断。謂＿レ定曰。汝実証＿レ道。当現＿二神足＿一。
定曰。恐犯＿レ戒故不＿レ現。師曰。案＿二律文＿一。有＿二 四因縁＿一得＿レ現＿二神
足＿一。一断＿二疑網＿一。二破＿二邪見＿一。三除＿二憍慢＿一。四成＿二功徳＿一。今已
有＿二因縁＿一。何犯之有。定黙然。虚誑既暴。即日擯出。仍著＿二
誡衆論＿一以示＿二来葉＿一。師持律俊厳。学究＿二内外＿一。声聞流布無＿レ
間＿二北南＿一。非＿二惟衲子奔湊＿一。而当世名公卿如＿二豫章王子尚
袁粲張敷＿一皆慕＿レ風与為＿二方外交＿一。暮年移住＿二荘厳寺＿一。示＿レ疾
而化。閲世五十有八。坐若干夏。所＿レ著有＿二勝鬘文旨若干
巻。僧尼要事両巻＿一。
【右頁下段】
賛曰。四分律云。若比丘実無＿レ所＿レ知自称言。我得＿二 上人法＿一。
我已入＿二聖智勝法＿一。除＿二増上慢＿一是比丘波羅夷。不＿二共住＿一。仏
制如＿レ是。僧定何為者也。乃敢欺＿二-誑古仏＿一哉。璩公挙以擯＿レ
之。其勘験之際。凛凛乎不＿レ可＿レ犯。不＿レ減＿下舎利弗之擯＿二阿
𤀟富那二比丘＿一時＿上。勅為＿二僧正＿一豈虚哉。
　　劉宋彭城道儼律師伝
律師名道儼。雍丘小黄人。伝失＿二其氏＿一。少小恵性傑＿二-出夷
倫＿一。自＿二断髪稟戒之後＿一。操守最厳。精＿二-硏四部＿一。融＿二-会衆家＿一。
有＿二律部東播梵華異＿レ音文頗左右＿一。師恐＿二来裔諮訪無＿一レ所。
乃会＿二其旨帰＿一。名曰＿二決正四部毘尼論＿一。老＿二于戒学＿一者争耽
読之。後遊＿二於彭城＿一。大弘＿二毘尼蔵＿一。道誉孔昭。晩年示＿レ疾
入寂。住世七十五春秋。

律苑僧宝伝巻第一
【左頁上段】
律苑僧宝伝巻第二

　　　　　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　劉宋江陵琵琶寺僧隠律師伝
律師名僧隠。秦州隴西人。俗縁李氏。家世正信。師幼聡
敏。立＿レ志不＿レ群。年八歳剃落。便能長斎。既而升壇納＿二満
分戒＿一。精＿二-求律部＿一。潔粛氷雪。最究＿二 十誦＿一。旁及＿二法華。浄名＿一。
聞＿下玄高法師樹＿二正法幢於西涼州＿一禅恵兼挙＿上。亟往即焉。
頓能臻＿二其閫奥＿一。迨＿二高遷化＿一。振＿レ策西抵＿二巴蜀＿一。復東下止＿二
江陵琵琶寺＿一。飄然如＿下孤雲野鶴無＿上レ所＿二留礙＿一。尋受＿二業於恵
徹＿一。徹亦以＿二道徳＿一名＿二 四方＿一者也。師反覆咨参。智解日至。
声華燁燁起＿二荊楚間＿一。州将山陽王劉休祐及長史張岱。皆
従＿レ師稟＿二帰戒＿一。後刺史巴陵王休若及建平王景素等。一時
偉人罔＿レ不＿三以為＿二依帰＿一。暮年遘＿二微疾＿一。一日呼＿二左右＿一問云。日
将＿レ 中否。答云。已中。乃索＿レ水漱＿レ口。顔貌怡然坐脱。世寿
八十。未＿レ詳＿二法臘＿一。
【左頁下段】
賛曰。観＿二隠公生死去来超然如＿一レ戯。則世之執＿二教禅＿一掃＿二毘
尼＿一動以＿二束縛＿一陵＿二-轢人＿一者亦可＿二以省＿一矣。
　　劉宋道表恵曜成具三律師伝
道表律師。不＿レ知＿二何許人＿一也。学行並高。節操超邈。明帝
聞＿二其徳望＿一。遣＿二晋熙王爕従請＿一レ戒焉。恵曜律師。未＿レ詳＿二姓
氏＿一。住＿二棲玄寺＿一。天稟敏悟精＿二 十誦律＿一。成具律師。開＿二-法江
陵上明寺＿一。亦善＿二 十誦及雑心毘曇等＿一。有＿二学解踔絶之声＿一
云。
　　劉宋広漢長楽寺道房律師伝
律師名道房。出＿二於張氏＿一。広漢五城人也。自＿二剔染受戒＿一精＿二
於律学＿一。道行清貞。居＿二広漢長楽寺＿一。毎＿二礼仏焚香＿一感＿三香
煙直入＿二仏頂之中＿一。常策＿二-励門人＿一改＿レ悪行＿レ善。其不＿レ改者。
為＿レ之流＿レ涕泣告。必従而後已。寂時世寿一百二十。法臘
未＿レ詳。
賛曰。匡＿レ徒不＿三自知＿二涕零＿一。其為＿レ 人之心如＿下慈母之愛＿二孺
子＿一 一歩而三顧＿上也。何其仁哉。而享＿二報身寿＿一 一百二十。豈＿レ
非＿二道悠運長者＿一乎。語曰。仁者寿。其斯人之謂乎。

現代語訳

【右頁上段】
楽を出世として長楽寺に住んだ。名声は翼のように遠くまで飛び、僧侶たちは仰ぎ慕った。大明二年に世を辞した。春秋八十四歳。夏臘（僧歴）は詳らかでない。

　　劉宋京兆荘厳寺僧璩律師伝
律師の名は僧璩。朱氏の生まれ。呉国の人である。僧業律師の輪下に入って脱白（出家）し、出世間法を学んだ。稟気は正直で、恵解は並ぶ者がなかった。壇に昇り受戒した後、衆経を該練し、『十誦律』を極めた。旁ら儒籍に渉り、文章は宏富で、新詞を構えるのが善かった。始めは呉の虚丘山に住んだ。少帝は師の道徳を欽慕し、従って五戒を受けた。孝武帝が践祚するに及んで、勅をもって僧正となり悦衆を司り、京師の中興寺を主った。時に僧定という僧があり、自ら不還果を得たと称した。師は僧を集めて詳しく断じた。定に謂って曰く「汝が実に道を証したなら、当に神足を現すべきである」と。定が曰く「戒を犯すことを恐れるゆえに現さない」と。師が曰く「律文を案ずるに、四つの因縁があって神足を現すことができる。一に疑網を断つ、二に邪見を破る、三に憍慢を除く、四に功徳を成ず。今すでに因縁があるのに、何の犯すところがあろうか」と。定は黙然とした。虚誑が既に暴かれ、即日擯出された。そこで『誡衆論』を著して来葉に示した。師は持律が俊厳で、学は内外を究め、声聞は流布して北南を問わなかった。衲子が奔湊するのみならず、当世の名公卿、豫章王子尚・袁粲・張敷のような者皆が風を慕って方外の交わりを結んだ。暮年に荘厳寺に移住し、疾を示して化した。世を閲すること五十八年。坐夏は若干年。著したものに『勝鬘文旨』若干巻、『僧尼要事』両巻がある。

【右頁下段】
賛に曰く。四分律に云う。もし比丘が実に知るところなくして自ら称して言う「我は上人法を得た。我はすでに聖智勝法に入った」と。増上慢を除いてこの比丘は波羅夷で、共住してはならない。仏制がこのようである。僧定は何者であろうか。あえて古仏を欺誑するとは。璩公がこれを挙げて擯したのは、その勘験の際、凛凛として犯すべからざるものがあった。舎利弗が阿梨吒富那二比丘を擯した時に減らないものがある。勅によって僧正となったのは虚しいことであろうか。

　　劉宋彭城道儼律師伝
律師の名は道儼。雍丘小黄の人。伝はその氏を失っている。少小にして恵性が夷倫を傑出していた。断髪稟戒の後より、操守は最も厳格であった。四部を精研し、衆家を融会した。律部が東に播かれたが梵華の音が異なり、文がやや左右した。師は来裔が諮訪する所がなくなることを恐れ、そこでその旨帰を会して『決正四部毘尼論』と名付けた。戒学に老いた者たちが争って耽読した。後に彭城に遊んで、大いに毘尼蔵を弘めた。道誉は孔昭であった。晩年に疾を示して入寂した。住世七十五春秋。

律苑僧宝伝巻第一

【左頁上段】
律苑僧宝伝巻第二

　　　　　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　劉宋江陵琵琶寺僧隠律師伝
律師の名は僧隠。秦州隴西の人。俗縁は李氏。家世は正信であった。師は幼くして聡敏で、志を立てて群を異にした。年八歳で剃落し、便ち長斎することができた。既にして壇に昇り満分戒を納受し、律部を精求した。潔粛なること氷雪のごとく、最も『十誦律』を究めた。旁ら『法華経』『浄名経』に及んだ。玄高法師が西涼州に正法幢を樹て禅恵兼挙することを聞き、急いで往いてこれに就いた。頓にその閫奥に臻ることができた。高が遷化するに迨んで、策を振るって西のかた巴蜀に抵り、復た東下して江陵琵琶寺に止まった。飄然として孤雲野鶴のごとく留礙するところがなかった。尋いで恵徹に業を受けた。徹もまた道徳をもって四方に名ある者であった。師は反覆して咨参し、智解は日に至った。声華は燁燁として荊楚間に起こった。州将山陽王劉休祐および長史張岱は、皆師に従って帰戒を稟けた。後に刺史巴陵王休若および建平王景素等、一時の偉人で師を依帰としない者はなかった。暮年に微疾に遘い、一日左右を呼んで問うて云う「日は中に将らんとするか否か」と。答えて云う「已に中している」と。そこで水を索めて口を漱ぎ、顔貌怡然として坐脱した。世寿八十。法臘は詳らかでない。

【左頁下段】
賛に曰く。隠公の生死去来を観るに超然として戯のごとし。すなわち世の教禅に執して毘尼を掃い、動もすれば束縛をもって人を陵轢する者もまた省みることができるであろう。

　　劉宋道表恵曜成具三律師伝
道表律師は、何許の人か知らない。学行ともに高く、節操は超邈であった。明帝はその徳望を聞き、晋熙王爕を遣わして従って戒を請わしめた。恵曜律師は、姓氏を詳らかにしない。棲玄寺に住した。天稟は敏悟で『十誦律』に精通した。成具律師は、江陵上明寺で開法した。また『十誦律』および『雑心』『毘曇』等に善く、学解踔絶の声があったという。

　　劉宋広漢長楽寺道房律師伝
律師の名は道房。張氏の出。広漢五城の人である。剔染受戒より律学に精通し、道行は清貞であった。広漢長楽寺に居した。仏を礼し香を焚く毎に、香煙が直ちに仏頂の中に入るのを感じた。常に門人を策励して悪を改め善を行わしめた。その改めない者のためには、これを流涕泣告し、必ず従わせてから已んだ。寂した時の世寿は一百二十。法臘は詳らかでない。

賛に曰く。徒を匡して自ら涕零を知らず。その人となりの心は慈母が孺子を愛し一歩にして三度顧みるがごとくである。何と仁であることか。そして報身寿一百二十を享けた。豈に道悠く運長き者でないことがあろうか。語に曰く「仁者は寿し」と。それはこの人を謂うのであろうか。

英語訳

**Right Page Upper Section**
emerged into the world at Changle Temple. His reputation spread far like wings in flight, and the monastic community looked up to him with reverence. He departed from the world in the second year of Daming at the age of eighty-four. His monastic years are not recorded in detail.

**Biography of Vinaya Master Sengqu of Zhuangyan Temple, Jingzhao, Liu Song Dynasty**
The Vinaya Master's name was Sengqu. He was born into the Zhu family, a native of Wu State. He entered under Vinaya Master Sengye's tutelage, left the householder's life, and studied the transcendental Dharma. His natural disposition was upright and honest, his wisdom and understanding unparalleled. After ascending the ordination platform and receiving precepts, he mastered numerous sutras and excelled in the *Daśabhāṇavāra*. He also studied Confucian texts extensively, his literary compositions were grand and abundant, and he skillfully constructed new expressions. Initially he resided at Xuqiu Mountain in Wu. The young emperor revered the Master's virtue and received the five precepts from him. When Emperor Xiaowu ascended the throne, by imperial edict he was appointed as Sangha Administrator (*sengzheng*) overseeing the community, presiding over Zhongxing Temple in the capital. At that time there was a monk named Sengding who claimed to have attained the fruit of non-return. The Master gathered the sangha for detailed investigation and said to Ding: "If you have truly realized the Way, you should manifest spiritual powers." Ding replied: "I fear violating precepts, so I do not manifest them." The Master said: "According to the vinaya texts, there are four conditions under which one may manifest spiritual powers: first, to cut through the net of doubt; second, to破 destroy wrong views; third, to eliminate pride and arrogance; fourth, to accomplish merit and virtue. Now the conditions already exist - what violation would there be?" Ding remained silent. His falsehood having been exposed, he was expelled that very day. The Master then composed the *Admonition to the Assembly* to demonstrate to future generations. The Master's maintenance of vinaya was outstanding and strict, his learning penetrated both inner and outer [Buddhist and secular knowledge], and his reputation spread without distinction between north and south. Not only did monastics flock to him, but contemporary distinguished ministers and nobles like Prince Zishang of Yuzhang, Yuan Can, and Zhang Fu all admired his influence and formed transcendental friendships with him. In his later years he moved to Zhuangyan Temple, manifested illness and passed away. His worldly life spanned fifty-eight years. His retreat seasons numbered a certain amount. His writings included the *Śrīmālā Commentary* in several volumes and *Essential Matters for Monks and Nuns* in two volumes.

**Right Page Lower Section**
Praise says: The *Dharmaguptaka Vinaya* states: "If a bhikṣu, having no real knowledge, claims of himself 'I have attained the superior human dharma, I have already entered the holy wisdom and excellent dharma,' except for cases of overweening pride, this bhikṣu commits *pārājika* and cannot dwell in community." Such is the Buddha's regulation. What manner of person was Sengding that he dared to deceive the ancient Buddha? When Master Qu raised this matter and expelled him, during that investigation he was stern and inviolable, no less than when Śāriputra expelled the two bhikṣus Aśvaka and Punarvasu. That he was appointed Sangha Administrator by imperial edict was surely not in vain.

**Biography of Vinaya Master Daoyan of Pengcheng, Liu Song Dynasty**
The Vinaya Master's name was Daoyan, from Xiaohuang in Yongqiu. The records have lost his family name. From childhood his wise nature was outstanding, surpassing his peers. After cutting his hair and receiving precepts, his moral conduct was most strict. He intensively researched the four [vinaya] divisions and harmonized the various schools. When the vinaya divisions spread eastward, Sanskrit and Chinese had different sounds and the texts were somewhat inconsistent. The Master feared that future generations would have nowhere to turn for consultation, so he compiled their essential points and named it *Decisive Corrections to the Four-Division Vinaya*. Those accomplished in precept studies competed to read it with absorption. Later he traveled to Pengcheng and greatly propagated the Vinaya Piṭaka. His reputation in the Way was brilliantly manifest. In his later years he manifested illness and entered nirvana. He lived in the world for seventy-five years.

*Vinayavana Sangha Jewel Biographies*, Volume One

**Left Page Upper Section**
*Vinayavana Sangha Jewel Biographies*, Volume Two

Composed by Later Student Śākya Huijian of Anyang Temple, East of the Lake
*Masters of the Middle Kingdom*

**Biography of Vinaya Master Sengyin of Pipa Temple, Jiangling, Liu Song Dynasty**
The Vinaya Master's name was Sengyin, from Longxi in Qin Province. His lay family name was Li. His family had been orthodox believers for generations. The Master was intelligent and sharp from childhood, establishing aspirations that set him apart from others. At age eight he was tonsured and immediately able to maintain long fasting. Subsequently he ascended the platform and received full ordination, intensively pursuing vinaya studies. Pure and austere as ice and snow, he most thoroughly mastered the *Daśabhāṇavāra*. He also studied the *Lotus Sutra* and *Vimalakīrti Sutra*. Hearing that Dharma Master Xuangao had established the banner of True Dharma in Western Liang Province with both meditation and wisdom flourishing, he quickly went to study under him. He was immediately able to reach its profound mysteries. When Gao passed away, he took up his staff and traveled west to Ba and Shu, then returned eastward to stop at Pipa Temple in Jiangling. Drifting transcendently like a solitary cloud or wild crane with nowhere to be obstructed, he soon received instruction from Huiche. Che was also one renowned in the four directions for virtue. The Master repeatedly consulted and inquired, his wisdom and understanding advancing daily. His reputation arose brilliantly throughout the Jing and Chu regions. The provincial governor Prince Liu Xiuyou of Shanyang and Chief Clerk Zhang Dai both received refuge precepts from the Master. Later Regional Inspector Prince Xiuruo of Baling, Prince Jingsu of Jianping, and other great figures of the time all took him as their refuge. In his later years he contracted a minor illness. One day he called his attendants and asked: "Is the sun approaching midday?" They answered: "It's already midday." He then requested water to rinse his mouth, his countenance serene as he passed away in sitting meditation. His worldly lifespan was eighty years. His Dharma years are not recorded in detail.

**Left Page Lower Section**
Praise says: Observing Master Yin's life, death, going and coming were transcendent as if in play. Thus those in the world who cling to [either] doctrinal study [or] meditation while sweeping away vinaya, constantly using "restraint" to oppress people, might also reflect on this.

**Biographies of Three Vinaya Masters: Daobiao, Huiyao, and Chengju of Liu Song Dynasty**
Vinaya Master Daobiao - his place of origin is unknown. His learning and conduct were both elevated, his moral integrity transcendent and remote. Emperor Ming, hearing of his virtue and reputation, sent Prince Ye of Jinxi to request precepts from him. Vinaya Master Huiyao - his family name is not recorded in detail. He resided at Qixuan Temple. Naturally gifted with sharp wisdom, he was proficient in the *Daśabhāṇavāra Vinaya*. Vinaya Master Chengju opened the Dharma at Shangming Temple in Jiangling. He was also skilled in the *Daśabhāṇavāra* as well as the *Saṃyuktābhidharma* and *Abhidharma*, etc., and had a reputation for outstanding learning and understanding.

**Biography of Vinaya Master Daofang of Changle Temple, Guanghan, Liu Song Dynasty**
The Vinaya Master's name was Daofang. He came from the Zhang family, a native of Wucheng in Guanghan. From the time of tonsure and receiving precepts, he was dedicated to vinaya studies. His conduct and practice were pure and chaste. He resided at Changle Temple in Guanghan. Whenever he paid homage to the Buddha and burned incense, he could sense the incense smoke rising straight into the Buddha's crown. He constantly encouraged his disciples to reform their evil ways and practice good. For those who would not reform, he would shed tears and plead with them, never stopping until they complied. When he passed away, his worldly lifespan was 120 years. His Dharma years are not recorded in detail.

Praise says: Guiding disciples without realizing his own tears fell - his heart for others was like a loving mother caring for her child, taking one step and looking back three times. How benevolent this was! To enjoy a lifespan of 120 years - was this not one whose Way was profound and fortune enduring? The saying goes: "The benevolent live long." Surely this refers to such a person.