一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
成＿一レ儀。而帰戒不＿レ挙。此豈暗＿二於教相＿一有＿レ所＿レ不＿レ行。直欲＿下
示＿二其所＿一レ遺推＿中功於後＿上。迦羅翻戒其事例然。至論也。又豈
贅＿二余言＿一乎。
　　元魏雲中道覆律師伝
律師名道覆。未＿レ詳＿二其氏族＿一。法聡律師之高弟也。受性敏
利。識量超＿レ群。及＿レ至＿二受戒＿一。依＿二法聡＿一究＿二法正部＿一。初為＿二之疏
解＿一。為＿二 四分之巨魁＿一。天下無＿レ出＿二其右＿一。以＿レ是学子仰＿レ之如＿二
慶雲景星＿一。輪下至者皆一時偉器。如＿二大衍雲隠＿一是也。厥
後不＿レ知＿レ所＿レ終。得法上首大覚恵光律師。
賛曰。覆律師入＿二北台罏鞴＿一成＿二百錬之真金＿一。開＿下千古不＿二敢
開＿一之口＿上。初出＿二 四分疏＿一。以淑＿二-恵于後学其功豈在＿二禹下＿一哉。
或疑。聡覆二律師。道徳之大而事蹟不＿レ詳。噫事蹟末也
非＿レ本也。道徳本也非＿レ末也。苟以＿二在＿レ末者之繁簡＿一以為＿二
在＿レ本者之低昂＿一。是知＿レ 人之浅也。予読＿二史記＿一。顔子閔子之
徳也而其事不＿レ盈＿レ紙。子知＿レ之乎。
　　梁楊都天竺寺法超律師伝
律師出＿二於孟氏＿一。名法超。晋陵無錫人也。幼而穎悟。灑然
【右頁下段】
有＿二超塵之志＿一。甫十一。剔＿二-髪於霊根寺＿一。納戒之後。嗜学不＿レ
倦。従＿二同寺僧護＿一咨＿二-決経論＿一。奇奥要妙洞＿二-悉心胸＿一。而清貧
守＿レ節。行＿レ乞自資。人不＿レ堪＿二其労苦＿一。而処＿レ之欣欣也。時智
称律師闡＿二化于安楽＿一。師往即焉。磨＿二切十誦律＿一。尤蘊＿二深解＿一。
及＿二称下世＿一。出至＿二京師＿一。大揚＿二宗乗＿一。声価振＿二-蕩内外＿一。於＿レ是
学徒至如＿二稲麻粟葦＿一。武皇帝留＿二意宗門＿一。楽＿レ善如＿レ不＿レ及。
聞＿二師之賢＿一。詔為＿二都邑僧正＿一。且曰。庶摂＿二-授徒侶＿一儀表斯立。
帝又謂。律教是像運攸＿レ憑。学恵階漸治身滅罪之要。三聖
由＿レ之而帰。断不＿レ可＿レ闕。乃撮＿二広律文＿一。撰＿二-出要律儀一十四
巻＿一。盛行＿二於世＿一。普通六年延＿レ師就＿二平等殿＿一陞座。帝与＿二百
官＿一親聴＿二講唱＿一。師以謂。律是秘勝不＿レ通＿二外衆＿一。乃以＿二巧弁＿一
提＿二其綱要＿一。龍顔大悦。四衆信服。至＿二 七年之冬＿一告＿二滅于天
竺寺正寝＿一。世寿七十有一。坐若干夏。帝下勅慰問。令＿二百
官会＿一レ葬＿一【一点衍】。塔＿二於鍾山開善寺＿一焉。
　　梁鐘山雲居寺道禅律師伝
律師名道禅。交趾人。未＿レ詳＿二氏族＿一。穉歯脱＿二塵網＿一。応法進具。
立性端厳。処＿レ身清素。郷党緇白無＿レ不＿レ重＿二其風采＿一。初仙洲
【左頁上段】
山寺。多＿レ虎傷＿レ 人。及＿二師居＿一レ之。其災遂息。非＿二道力之験＿一乎。
時聞＿下斉竟陵王大張＿二講肆＿一。禅律諸僧多来棲止。而皆龍象
中之称＿レ雄者＿上。即往依焉。其加＿二勉励＿一。吹＿レ藜継＿レ晷。無＿二賾不＿一レ
探。無＿二精不＿一レ研。永明初。移住＿二鐘山雲居寺＿一。講＿二-磨諸部毘
尼＿一。於＿二 十誦＿一特振＿二声彩＿一。僧尼来依如＿二雲帰＿一レ岫。既而晦＿二蹟
幽林＿一。不＿レ交＿二朝貴＿一。布袍糲食。沛然若＿レ有＿レ余。若得＿二厚味＿一。随
施＿二貧病之人＿一。曽無＿二毫髪係吝＿一。弥日凝＿二心於禅那＿一。不＿二復
知＿一レ有＿二 人間世＿一也。大通元年某月某日現＿レ疾謝＿レ世。春秋七
十。伝戒弟子一千余人。
　　梁弘度律師伝
律師名弘度。不＿レ詳＿二何許人＿一也。亦不＿レ知＿二其族氏＿一。大同乙卯
元年有＿二隠士趙伯休＿一。解＿二-后師于廬山＿一。得＿二衆聖点記＿一云。仏
涅槃後。優波離尊者結＿二-集律蔵＿一。於＿二其年七月十五日＿一受＿二
自恣＿一竟。以＿二香華＿一供＿二-養律蔵＿一。便下＿二 一点＿一置＿二律蔵前＿一。年年
如＿レ是。波離以後師師相付至＿二僧伽跋陀羅＿一。羅以＿二斉永明
六年＿一共＿二沙門僧猗＿一於＿二広州竹林寺＿一訳＿二-出善見毘婆沙一
部十八巻＿一。即共安居。以＿二 七年七月望＿一如＿二前師法＿一以＿二香華＿一
【左頁下段】
供＿二-養律蔵＿一。即下＿二 一点＿一。当＿二其年＿一凡得＿二 九百七十五点＿一。伯休
因問＿レ師曰。自＿二永明七年＿一後。云何不＿二復見＿一レ点。師曰。自＿レ彼
已前皆得道聖賢手自下＿レ点。吾徒乃凡夫。止可＿二奉持頂
戴＿一而已。故不＿二復点＿一也。伯休因＿二旧点＿一推至＿二大同元年＿一凡
一千二十年云。師之終代罔＿二得詳＿一焉。

律苑僧宝伝巻第二

現代語訳

【右頁上段】
儀式を成したが、帰戒は挙げなかった。これはどうして教相に暗くて行わないところがあったのだろうか。ただ遺したところを示して功を後に推すことを欲したのである。迦羅が戒を翻訳したのも、その事例は同様である。至論というものである。また何で余言を贅するのか。

　　元魏雲中道覆律師伝
律師の名は道覆。その氏族は詳らかでない。法聡律師の高弟である。生来の性質は敏利で、識量は群を超えていた。受戒に至って、法聡に依って法正部を究めた。初めてそのための疏解を作り、四分律の巨魁となった。天下にその右に出る者はなかった。これによって学子は之を慶雲・景星のように仰いだ。輪下に至った者は皆一時の偉器であった。大衍・雲隠のような人々である。その後どこで終わったか知られない。得法の上首は大覚恵光律師である。

賛に曰く。覆律師は北台の炉鞴に入って百錬の真金となった。千古敢えて開かれなかった口を開いた。初めて四分疏を出して、以て後学を淑恵した。その功は禹に下るであろうか。或いは疑う。聡・覆二律師は、道徳の大なるに事跡が詳らかでない。ああ事跡は末であって本ではない。道徳は本であって末ではない。もし末にある者の繁簡をもって本にある者の低昂とするなら、これは人を知ることの浅さである。予は史記を読む。顔子・閔子の徳であるのに、その事は紙に盈たない。子はこれを知っているか。

　　梁楊都天竺寺法超律師伝
律師は孟氏の出で、名は法超。晋陵無錫の人である。幼くして穎悟で、灑然として

【右頁下段】
超塵の志があった。まさに十一歳で、霊根寺で髪を剃った。納戒の後、学を嗜んで倦まなかった。同寺の僧護に従って経論を諮決し、奇奥要妙を洞悉して心胸に納めた。そして清貧を守って節を保ち、乞食して自ら資とした。人はその労苦に堪えないのに、而も之を処すること欣欣たるものがあった。時に智称律師が安楽寺で化を闡いていた。師は往ってそれに就いた。十誦律を磨切し、尤も深解を蘊んだ。称が下世するに及んで、出でて京師に至り、大いに宗乗を揚げた。声価は内外に振蕩した。ここにおいて学徒が至ること稲麻粟葦のごとくであった。武皇帝は意を宗門に留め、善を楽しむこと及ばざるが如くであった。師の賢を聞いて、詔して都邑僧正とした。且つ曰く「庶くは徒侶を摂授し、儀表斯に立たん」と。帝はまた謂った。「律教は像運の憑る所である。学恵の階漸、身を治め罪を滅するの要である。三聖これによって帰する。断じて闕くべからず」と。そこで広律の文を撮って、要律儀十四巻を撰出した。世に盛行した。普通六年、師を延いて平等殿に就かせて座に陞らせた。帝は百官と親しく講唱を聴いた。師は以為えらく「律は秘勝で外衆に通じない」と。そこで巧弁をもってその綱要を提げた。龍顔大いに悦び、四衆信服した。七年の冬に至って、天竺寺の正寝で滅を告げた。世寿七十一。坐夏若干年。帝は勅を下して慰問し、百官をして葬に会せしめた。鍾山開善寺に塔した。

　　梁鐘山雲居寺道禅律師伝
律師の名は道禅。交趾の人。氏族は詳らかでない。稚歯にして塵網を脱し、法に応じて進具した。立性は端厳で、身を処すること清素であった。郷党の緇白でその風采を重んじない者はなかった。初め仙洲

【左頁上段】
山寺は、虎が人を傷つけることが多かった。師が之に居するに及んで、その災いは遂に息んだ。道力の験でなくて何であろうか。時に斉の竟陵王が大いに講肆を張り、禅律の諸僧が多く来て棲止し、而も皆龍象中の雄と称される者であると聞いた。即ち往って之に依った。その勉励を加え、藜を吹いて晷を継ぎ、探らない賾はなく、研がない精はなかった。永明初、移って鐘山雲居寺に住し、諸部毘尼を講磨した。十誦律において特に声彩を振るった。僧尼の来依すること雲の岫に帰するが如くであった。やがて跡を幽林に晦まし、朝貴と交わらなかった。布袍糲食で、沛然として余りあるが若くであった。もし厚味を得れば、随って貧病の人に施した。曽て毫髪の係吝もなかった。日を弥いて心を禅那に凝らし、復た人間世があることを知らなかった。大通元年某月某日、疾を現して世を謝した。春秋七十。伝戒の弟子一千余人。

　　梁弘度律師伝
律師の名は弘度。何許の人か詳らかでない。またその族氏も知られない。大同乙卯元年に隠士趙伯休という者がいた。師を廬山で解后し、衆聖点記を得て云う。仏涅槃の後、優波離尊者が律蔵を結集した。その年七月十五日に自恣を受け竟って、香華をもって律蔵を供養し、便ち一点を下して律蔵の前に置いた。年年このようにした。波離以後、師師相付して僧伽跋陀羅に至った。羅は斉永明六年に沙門僧猗と共に広州竹林寺において善見毘婆沙一部十八巻を訳出した。即ち共に安居し、七年七月望に前師の法の如く香華をもって

【左頁下段】
律蔵を供養し、即ち一点を下した。その年に当たって凡そ九百七十五点を得た。伯休は因って師に問うて曰く「永明七年より後、云何ぞ復た点を見ないのか」と。師曰く「それより已前は皆得道の聖賢が手ずから点を下した。吾徒は乃ち凡夫である。止だ奉持頂戴するのみである。故に復た点しない」と。伯休は旧点に因って推して大同元年に至って、凡そ一千二十年という。師の終代は詳らかに得ることができない。

律苑僧宝伝巻第二

英語訳

**Right Page Upper Section**
though they established ritual forms, they did not raise the matter of returning to precepts. How could this be due to being ignorant of doctrinal aspects with some things left undone? They simply wished to show what was left behind and defer the merit to later generations. Kāla's translation of the precepts followed the same pattern. This is the ultimate discussion. Why add superfluous words?

**Biography of Vinaya Master Daofu of Yunzhong, Northern Wei**
The Vinaya Master's name was Daofu. His clan lineage is not detailed. He was a distinguished disciple of Vinaya Master Facong. His innate nature was keen and sharp, his understanding and capacity surpassed the crowd. When he reached the point of receiving ordination, he relied on Facong to study the Dharmadhātu school thoroughly. He first created commentary and explanation for it, becoming a giant leader of the *Dharmaguptaka*. None under heaven surpassed him. Therefore students looked up to him like auspicious clouds and bright stars. Those who came under his teaching wheel were all outstanding vessels of the time, such as Dayan and Yunyin. Later his end was unknown. His chief dharma-heir was Vinaya Master Dajue Huiguang.

Praise says: Master Fu entered the forge and bellows of the Northern Platform and became pure gold refined a hundred times. He opened the mouth that for a thousand ages none dared open. He first produced the *Dharmaguptaka* Commentary to benefit later students with virtue and wisdom. Could his merit be less than Yu's? Some wonder: the two Vinaya Masters Cong and Fu had great virtue and morality, yet their biographical details are not extensive. Alas! Biographical details are superficial, not fundamental. Virtue and morality are fundamental, not superficial. If one takes the abundance or scarcity of what is superficial to judge the high or low of what is fundamental, this shows shallowness in knowing people. When I read the *Records of the Grand Historian*, Yan Zi and Min Zi had great virtue, yet their deeds don't fill a page. Do you understand this?

**Biography of Vinaya Master Fachao of Tianzhu Temple, Yangdu, Liang Dynasty**
The Vinaya Master came from the Meng clan, named Fachao, a native of Wuxi in Jinling. From childhood he was intelligent and perceptive, with a pure aspiration

**Right Page Lower Section**
to transcend the dusty world. At exactly eleven years old, he shaved his hair at Linggen Temple. After receiving precepts, he loved learning tirelessly. He followed Senghuo of the same temple to consult and resolve questions about sūtras and śāstras, thoroughly understanding their profound mysteries in his heart and mind. He maintained pure poverty and preserved his principles, supporting himself through begging. Others could not bear such toil and hardship, yet he handled it with joy. At that time Vinaya Master Zhicheng was propagating the teaching at Anle Temple. The Master went there to study under him. He thoroughly studied the *Daśabhāṇavāra Vinaya* and developed especially profound understanding. When Cheng passed away, he emerged and went to the capital, greatly promoting the teachings. His reputation resonated throughout both monastic and lay communities. Students then came like rice, hemp, millet, and reeds. Emperor Wu focused his attention on the teachings, delighting in goodness as if he couldn't keep up. Hearing of the Master's virtue, he issued an edict appointing him as Monastic Supervisor of the capital. He said: "May this help guide the community of disciples and establish proper models." The Emperor also said: "Vinaya teachings are what the age of the Dharma image relies upon. Learning and wisdom advance gradually; they are essential for governing the body and eliminating sins. The Three Sages return through this. It absolutely cannot be lacking." He then extracted from the extensive vinaya texts and compiled the *Essential Vinaya Procedures* in fourteen volumes. It was widely practiced in the world. In the sixth year of Putong, the Emperor summoned the Master to ascend the teaching seat in Pingdeng Hall. The Emperor and his hundred officials personally listened to the lectures and chanting. The Master considered that vinaya was secret and supreme, not accessible to outsiders. So with skillful eloquence he presented its essential points. The Dragon Countenance was greatly pleased, and the four assemblies believed and submitted. In the winter of the seventh year, he announced his passing in the main quarters of Tianzhu Temple. His worldly lifespan was seventy-one years, monastic years a certain number. The Emperor issued an edict of condolence and had the hundred officials attend the funeral. He was enshrined in a pagoda at Kaishan Temple on Zhong Mountain.

**Biography of Vinaya Master Daochan of Yunju Temple, Zhong Mountain, Liang Dynasty**
The Vinaya Master's name was Daochan, from Jiaozhi. His clan lineage is not detailed. In his tender years he escaped the dusty net, responded to the Dharma, and received full ordination. His established nature was dignified and stern, his bodily conduct pure and simple. Among the black-robed and white-robed people of his native place, none failed to respect his demeanor. Initially at Xianzhou

**Left Page Upper Section**
Mountain Temple, tigers frequently injured people. When the Master took residence there, those disasters finally ceased. Was this not a manifestation of his spiritual power? At that time he heard that Prince Jingling of Qi had greatly established lecture halls, with many monks of meditation and vinaya coming to dwell there, all being those called heroes among dragons and elephants. He immediately went to rely on them. He applied encouragement and effort, burning artemisia to continue through the night hours, leaving no profundity unexplored, no essence unresearched. In early Yongming, he moved to reside at Yunju Temple on Zhong Mountain. He lectured and studied on the vinayas of various schools. In the *Daśabhāṇavāra* he particularly distinguished himself with reputation and brilliance. Monks and nuns came to rely on him like clouds returning to mountain peaks. Eventually he concealed his traces in secluded forests and did not associate with court nobles. With cloth robes and coarse food, he was abundantly content as if having surplus. If he obtained fine flavors, he would immediately give them to poor and sick people. He never had the slightest trace of attachment or stinginess. Throughout each day he concentrated his mind in dhyāna and no longer knew there was a human world. In a certain month and day of the first year of Datong, he manifested illness and departed the world. He lived seventy years. His precept-transmitting disciples numbered more than one thousand.

**Biography of Vinaya Master Hongdu, Liang Dynasty**
The Vinaya Master's name was Hongdu. It is not detailed where he was from. His clan name is also unknown. In the first year of Datong, year yimao, there was a recluse named Zhao Boxiu. He released the Master at Lu Mountain and obtained the *Record of Marks by All Sages* which said: After the Buddha's nirvana, Venerable Upāli compiled the Vinaya Piṭaka. On the fifteenth day of the seventh month of that year, after completing the pavāraṇā ceremony, he made offerings to the Vinaya Piṭaka with incense and flowers, then placed one mark in front of the Vinaya Piṭaka. He did this year after year. After Upāli, the masters transmitted it successively until Saṃghabhadra. In the sixth year of Qi Yongming, together with the monk Sengyi, he translated the *Samantapāsādikā* in eighteen volumes at Zhulin Temple in Guangzhou. They immediately entered retreat together, and on the fifteenth of the seventh month of the seventh year, following the method of previous masters, they made offerings to the Vinaya Piṭaka with incense and flowers,

**Left Page Lower Section**
then immediately placed one mark. In that year they obtained a total of 975 marks. Boxiu then asked the Master: "Since the seventh year of Yongming, why are no more marks seen?" The Master replied: "Before that time, all were enlightened sages who personally placed the marks. We disciples are merely ordinary beings. We can only respectfully maintain and honor it with reverence. Therefore we no longer place marks." Boxiu calculated from the old marks up to the first year of Datong, a total of 1,020 years. The Master's final generation cannot be ascertained in detail.

*Vinaya Garden Biographies of Monastic Treasures*, Volume 2