一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
律苑僧宝伝巻第三

　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　北斉鄴城大覚寺恵光律師伝
律師名恵光。定州長盧楊氏子。母某氏。師幼而神異。目光
烱烱射＿レ 人。舞勺之年。父携＿レ師入＿二 上都＿一。仏降生日。詣＿二仏陀
禅師所＿一受＿二 三帰＿一。仏陀見＿二其気骨不＿一レ凡。苦款留之。因授＿二 一
経＿一輒能暗記。宛如＿二夙習＿一。仏陀以＿二全器法宝＿一期＿レ之。剃落
為＿二弟子＿一。凡所＿二習学＿一経誥無＿レ不＿二洞徹＿一。便為＿レ 人演説。梵音
清麗。弁如＿二缾潟＿一。時人号＿二之聖沙弥＿一。毎＿レ有＿二儃施＿一。無＿レ論＿二多
少＿一随＿レ得随散。仏陀嘆曰。此真菩薩之行也。師雅量寛弘。
不＿レ拘＿二小節＿一。栄枯得喪。鏗然無＿レ動＿二于中＿一。仏陀復嘆曰。這
沙弥非＿二常人＿一也。若受＿二大戒＿一。宜＿二先聴＿一レ律。律是恵基。非＿レ智
不＿レ奉。若初依＿二経論＿一。必軽＿二戒網＿一。邪見滅法障道之源。由＿レ是
多授＿二律撿＿一。年甫＿二弱冠＿一。自謂。華梵言不＿レ通。納戒不＿レ成。乃
還＿二本邦＿一升壇進具。時雲中道覆律師初弘＿二 四分＿一。道振＿二華
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夷＿一。師特往参叩覆。器＿二-重之＿一如＿二仏陀＿一。依付久之。遂為＿二其
嗣＿一。四夏未＿レ満。講＿二僧祇律＿一。才弁清発。言与＿レ理冥。聴者川
臻涛涌。師学心不＿レ息。乃従＿二弁公＿一研＿二-究経論＿一。既而入＿二洛
京＿一。南北音字通＿二-貫幽微＿一。乃事＿二紙筆＿一撰＿二-述所聞＿一。仏陀密見
而告＿レ之曰。吾之度＿レ子望＿レ伝＿二果向＿一也。而今子区区方事＿二世
諦語言＿一。僅足＿レ為＿二高明法師＿一耳。師承＿レ誨而服膺至＿二於殞涕＿一。
会仏陀任＿二少林寺主＿一翻訳。師預＿二其精選＿一。多証＿二梵文＿一。由＿レ是
声名突＿二-起緇林＿一。及＿二縉紳間＿一。若＿二司徒高傲曹。僕射高隆之。
曁朝臣司馬令狐子儒＿一。皆敬＿三其為＿二無仏世之仏＿一。歳遇＿二亢
旱＿一。師徇＿二郷民之求＿一。就＿二嵩岳池辺＿一結＿レ壇請＿レ雨。忽大雨如＿レ
潟。歳乃登。衆咸称＿二道力之験＿一。又爾朱氏挙＿レ兵北伐。徴＿二-税
僧尼＿一用充＿二軍実＿一。先立＿二厳令＿一曰。敢諫者加以＿二極刑。師顧＿二
五衆屯塞＿一直往極論＿二其失＿一。朱氏愧＿二其言＿一而止。天下聞而
壮之。又有＿二儒士憑袞＿一。博究＿二編籍＿一。特来欲＿レ致難。一聞＿二師
講唱＿一慴然媿伏。遂虚＿レ心師事。師初在＿二京洛＿一任＿二国僧都＿一。後
召入＿二鄴城＿一。転為＿二国統＿一。住＿二大覚寺＿一。大唱＿二法正之道＿一。一＿二-麾
譚柄＿一則万指囲繞。一日示＿二微疾＿一。見＿二諸天来迎＿一。師曰。我所
【左頁上段】
願帰＿二安■【養】＿一耳。諸天去頃刻。浄土化仏充＿二-満虚空＿一。師曰。唯
願我仏摂受遂＿二我本願＿一。即弾指謦咳言気倶尽。世寿七十
戒臘若干。師儀観高朗。恵学淵深。昼夜存＿レ道財無＿二盈
尺之貯＿一滌＿二-除便穢＿一尽＿二形寿＿一不＿レ変。所化弟子指不＿レ勝＿レ計。
得法弟子一十九人。道雲律師其上首也。所＿レ著有＿二 四分
律。華厳。涅槃。維摩。勝鬘。遺教。温室。仁王。般若。十地。地
持等疏。幷刪定羯磨。刪定戒本。玄宗論。大乗義律章等若
干巻＿一。盛行＿二于時＿一。
賛曰。光律師。気宇弘恢。神性聡敏。処＿二稠人中＿一不＿四翅若＿三
鳳凰之在＿二燕雀中＿一。及＿レ触＿二道覆鉗鎚＿一。成＿二大器＿一。光＿二-壮宗教＿一
如＿二暁色破＿一レ夜。故国王大臣以至＿二悍卒勇夫＿一。莫＿レ不＿二傾＿レ誠
向＿一レ化。至＿二於臨終之際＿一。卻＿二 天宮＿一而求＿二浄土＿一。願力之牢強
見矣。南山賛＿レ師之語曰。自＿二正道東指＿一。弘匠於＿レ世則以＿二道
安＿一為＿二言初＿一。緇素革＿レ風。広位＿二声教＿一則恵光抑其次也。嗚呼
斯言至矣尽矣。可＿レ謂＿二聖知＿一レ聖■【已】。
　　北斉道雲律師伝
律師名道雲。立性高邁。与＿レ群不＿レ同。洎＿レ受＿二形倶＿一。親＿二大覚
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光律師＿一。遂嗣＿二其法＿一。為＿二法正尊者六葉孫＿一。大啓＿二 四分宗＿一。兼
渉＿二諸部毘尼＿一。道山峻峙。為＿レ衆所＿レ宗。毎＿レ登＿二講堂＿一。学侶奔
赴。踵継肩随。師威容厳粛。動止有＿レ儀。躓歩之間。不＿三敢
違＿二-越縄尺＿一。談吐慈和。言行一致。厥終未＿レ詳。嗣法弟子
若干人。河北道洪律師其上首也。所＿レ著有＿二 四分義疏九
巻＿一。
賛曰。道雲律師。以＿二傑特材＿一入＿二大覚之室＿一。師資道合。如＿下
鴻毛遇＿二順風＿一巨魚縦＿中大壑＿上。故能興＿二其宗＿一垂＿二芳千秋＿一。真
克家子也。但綿＿レ世久遠。懿行奇蹤不＿レ能＿レ考＿二其詳＿一。不＿二亦
惜＿一乎。
　　北斉道暉洪理二律師伝
道暉律師者。未＿レ詳＿二氏族本生＿一。情智傲岸不＿レ守＿二方規＿一。初
入＿二大覚恵光律師之門＿一北面師事。後熏＿二-炙雲律師席下＿一。
洞＿二-暁四分＿一。遂略＿二雲所製＿一撰＿二疏七巻＿一。為＿二衲子＿一之所＿レ重。洪
理律師者。与＿二暉公＿一為＿二法門昆季＿一。志気超邁。詞彩厳正。有＿二
与＿レ 人討論＿一。如＿二河漢莫＿一レ窺＿二其涯涘＿一。著＿二 四分抄両巻＿一。後為＿二
智首＿一開＿二-散詞義＿一。雅張＿二綱目＿一合成＿二 四巻＿一。時人宝＿レ之。故諺

現代語訳

【右頁上段】
律苑僧宝伝巻第三

　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　北斉鄴城大覚寺恵光律師伝
律師の名は恵光。定州長盧の楊氏の子である。母は某氏。師は幼くして神異で、目光は烱烱として人を射るようであった。舞勺の年（十三歳）に、父が師を連れて上都に入った。仏降生日に、仏陀禅師の所に詣でて三帰依を受けた。仏陀は其の気骨が凡ならざるを見て、苦心して留めようとした。そこで一経を授けると、たちまち暗記することができた。まるで昔から習っていたかのようであった。仏陀は全き器として法宝と期待し、剃髪して弟子とした。凡そ習学する所の経典で洞徹しないものはなかった。すぐに人のために演説した。梵音は清麗で、弁舌は瓶から水を注ぐが如くであった。時の人は之を聖沙弥と号した。施物がある毎に、多少を論ぜず、得るに随って散らした。仏陀は嘆いて曰く「これは真の菩薩の行いである」と。師の雅量は寛弘で、小節に拘らなかった。栄枯得喪も、鏗然として中に動ずることがなかった。仏陀は復た嘆いて曰く「この沙弥は常人ではない。もし大戒を受けるなら、先ず律を聴くべきである。律は恵の基である。智でなければ奉じない。もし初めに経論に依れば、必ず戒網を軽んじる。邪見滅法、障道の源である」と。これによって多く律検を授けた。年がようやく弱冠に至った時、自ら謂った「華梵の言葉が通じなければ、納戒は成就しない」と。そこで本邦に還って壇に昇り進具した。時に雲中の道覆律師が初めて四分律を弘めて、道が華

【右頁下段】
夷に振るった。師は特に往って覆に参叩した。覆は之を器重すること仏陀の如くであった。依付すること久しく、遂にその嗣となった。四夏未だ満たざるに、僧祇律を講じた。才弁は清発で、言と理が冥合した。聴者は川のように集まり涛のように涌いた。師の学心は息まなかった。そこで弁公に従って経論を研究した。やがて洛京に入り、南北の音字を通貫して幽微を究めた。そこで紙筆に事して所聞を撰述した。仏陀はひそかにこれを見て之に告げて曰く「吾が子を度したのは果向を伝えることを望んでのことである。而るに今子は区区として方に世諦語言に事している。僅かに高明法師となるに足るのみである」と。師は誨えを承けて服膺し、涕を殞すに至った。会々仏陀が少林寺主に任ぜられて翻訳した。師はその精選に預かり、多く梵文を証した。これによって声名が緇林及び縉紳の間に突起した。司徒高傲曹、僕射高隆之、乃至朝臣司馬令狐子儒の如き、皆其を敬して無仏世の仏となした。歳が亢旱に遇った。師は郷民の求めに徇い、嵩岳の池辺に就いて壇を結んで雨を請うた。忽ち大雨が潟のように降った。歳がようやく登った。衆は皆道力の験と称した。また爾朱氏が兵を挙げて北伐した。僧尼に徴税して軍実に充てようとした。先に厳令を立てて曰く「敢えて諫める者は極刑を加える」と。師は五衆の屯塞を顧みて、直往してその失を極論した。朱氏はその言に愧じて止めた。天下これを聞いて壮とした。また儒士憑袞という者がいた。編籍を博究し、特に来て難を致そうと欲した。一たび師の講唱を聞いて慴然として媿伏した。遂に心を虚しくして師事した。師は初め京洛にあって国僧都に任じられた。後に召されて鄴城に入り、転じて国統となった。大覚寺に住して、大いに法正の道を唱えた。一たび譚柄を麾すれば、則ち万指囲繞した。一日微疾を示し、諸天の来迎を見た。師は曰く「我が所

【左頁上段】
願は安養に帰するのみ」と。諸天が去って頃刻、浄土の化仏が虚空に充満した。師は曰く「唯だ願わくは我が仏摂受して我が本願を遂げさせ給え」と。即ち弾指謦咳して言気倶に尽きた。世寿七十、戒臘若干。師の儀観は高朗で、恵学は淵深であった。昼夜道に存して、財は盈尺の貯えもなかった。便穢を滌除し、形寿を尽くすまで変わらなかった。所化の弟子は指で数え切れなかった。得法の弟子十九人。道雲律師がその上首である。著す所に四分律、華厳、涅槃、維摩、勝鬘、遺教、温室、仁王、般若、十地、地持等の疏、並びに刪定羯磨、刪定戒本、玄宗論、大乗義律章等若干巻がある。時に盛行した。

賛に曰く。光律師は、気宇弘恢で、神性聡敏であった。稠人の中に処しても、鳳凰が燕雀の中にあるが如くでないということはなかった。道覆の鉗鎚に触れるに及んで、大器となった。宗教を光壮すること暁色が夜を破るが如くであった。故に国王大臣から悍卒勇夫に至るまで、誠を傾けて化に向わない者はなかった。臨終の際に至って、天宮を卻けて浄土を求めた。願力の牢強が見える。南山が師を賛した語に曰く「正道が東指してより、世に弘匠するには道安を言初とする。緇素が風を革め、声教を広位するには恵光がその次を抑えるのみ」と。ああ、この言葉は至極である。聖が聖を知ると謂うべきである。

　　北斉道雲律師伝
律師の名は道雲。立性は高邁で、群と同じくしなかった。形倶を受けるに洎んで、大覚光律師に親しんだ。遂にその法を嗣いだ。法正尊者の六葉の孫となった。大いに四分宗を啓き、兼ねて諸部毘尼を渉った。道山は峻峙として、衆の宗とする所となった。講堂に登る毎に、学侶は奔赴し、踵を継ぎ肩を随えた。師の威容は厳粛で、動止に儀があった。躓歩の間も、敢えて縄尺を違越しなかった。談吐は慈和で、言行は一致した。その終わりは詳らかでない。嗣法の弟子若干人。河北の道洪律師がその上首である。著す所に四分義疏九

【左頁下段】
巻がある。

賛に曰く。道雲律師は、傑特の材をもって大覚の室に入った。師資道合し、鴻毛が順風に遇い、巨魚が大壑に縦するが如くであった。故によく其の宗を興し、芳を千秋に垂れた。真の克家の子である。但だ世を綿ること久遠で、懿行奇蹤をその詳を考えることができない。また惜しくないであろうか。

　　北斉道暉洪理二律師伝
道暉律師は、氏族本生を詳らかにしない。情智は傲岸で方規を守らなかった。初め大覚恵光律師の門に入って北面して師事した。後に雲律師の席下で薫炙を受けた。四分を洞暁し、遂に雲の製する所を略して疏七巻を撰した。衲子の重んずる所となった。洪理律師は、暉公と法門の昆季となった。志気は超邁で、詞彩は厳正であった。人と討論することがあると、河漢のようでその涯涘を窺うことができなかった。四分抄両巻を著した。後に智首のために詞義を開散し、雅に綱目を張って四巻に合成した。時人はこれを宝とした。故に諺に

英語訳

**Right Page Upper Section**
*Vinaya Garden Biographies of Monastic Treasures*, Volume 3

Compiled by Śramaṇa Huijian, Later Student of Anyang Temple, East of the Lake
Masters of China
**Biography of Vinaya Master Huiguang of Dajue Temple, Ye City, Northern Qi**

The Vinaya Master's name was Huiguang, son of the Yang family of Changlu in Dingzhou. His mother was from a certain clan. The Master was spiritually extraordinary from childhood, his eyes brilliant and piercing like they could shoot through people. At the age of dancing with spoons (thirteen years old), his father took him to the capital. On the Buddha's birth day, he went to Chan Master Fotuo's place and received the Three Refuges. Fotuo saw that his character and constitution were extraordinary and earnestly sought to keep him. When he taught him one sutra, he could immediately memorize it completely. It was as if he had practiced it from long ago. Fotuo expected great things of him as a perfect vessel for the Dharma treasure and had him tonsured as a disciple. Whatever scriptures he studied, there were none he did not thoroughly penetrate. He immediately expounded them for people. His Sanskrit pronunciation was clear and beautiful, his eloquence like pouring from a bottle. People of the time called him the "Holy Novice." Whenever there were donations, regardless of amount, he would distribute them as soon as he received them. Fotuo sighed and said, "This is truly the practice of a bodhisattva." The Master's refined capacity was broad and magnanimous, not constrained by petty details. Through prosperity and decline, gain and loss, he remained resoundingly unmoved within. Fotuo again sighed and said, "This novice is no ordinary person. If he receives full ordination, he should first study vinaya. Vinaya is the foundation of wisdom. Without intelligence, one cannot uphold it. If he initially relies on sutras and treatises, he will inevitably slight the precept network. Wrong views that destroy the Dharma are the source of obstacles to the Way." Therefore he taught him much vinaya study. When he had just reached twenty years of age, he said to himself, "If Chinese and Sanskrit languages don't communicate, receiving precepts cannot be accomplished." So he returned to his homeland, ascended the ordination platform, and received full ordination. At that time, Vinaya Master Daofu of Yunzhong was first promoting the *Dharmaguptaka*, and his Way resonated throughout

**Right Page Lower Section**
China and foreign lands. The Master especially went to study under Fu. Fu esteemed him like Fotuo had. After long dependence on him, he finally became his heir. Before completing four rainy seasons, he lectured on the *Mahāsāṃghika Vinaya*. His talent and eloquence were clear and inspiring, his words mysteriously united with principle. Listeners gathered like flowing rivers and surging waves. The Master's learning mind never rested. He then followed Master Bian to research sutras and treatises. Eventually he entered Luoyang capital and thoroughly mastered the sounds and characters of north and south, penetrating their subtle mysteries. He then took up brush and paper to compile what he had heard. Fotuo secretly saw this and told him: "My ordaining you was hoping you would transmit the fruition and direction. Yet now you are preoccupied with merely engaging in worldly conventional language. This is barely sufficient to become a brilliant Dharma master." The Master received this teaching and took it to heart, even to the point of shedding tears. It happened that Fotuo was appointed abbot of Shaolin Temple for translation work. The Master was included in the select group and often verified Sanskrit texts. Through this his reputation suddenly arose in monastic circles and among the gentry. People like Grand Tutor Gao Aocao, Imperial Secretary Gao Longzhi, and court minister Sima Linghu Ziru all respected him as a Buddha in a buddha-less age. When the year encountered severe drought, the Master responded to the villagers' request, went to the pond beside Mount Song, established an altar and prayed for rain. Suddenly great rain poured down like a waterfall. The year then produced a good harvest. Everyone praised this as a manifestation of spiritual power. Also when the Erzhu clan raised troops for northern campaigns, they levied taxes on monks and nuns to supply the military. They first established a strict order saying, "Those who dare to remonstrate will receive extreme punishment." The Master, considering the blockade of the five assemblies, went directly to thoroughly criticize their error. The Erzhu clan was shamed by his words and desisted. All under heaven heard this and considered it admirable. There was also a Confucian scholar named Feng Gun who had thoroughly studied various texts and came especially wanting to pose difficulties. Upon hearing the Master's lectures and chanting once, he was awed into shameful submission. He then emptied his mind to serve as student. The Master initially served as National Monastic Director in the capital region. Later he was summoned to Ye City, transferred to become National Controller, and resided at Dajue Temple. He greatly proclaimed the Way of Dharma-correctness. With one wave of his teaching staff, ten thousand fingers would surround him. One day he manifested slight illness and saw various heavens coming to welcome him. The Master said, "My only

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wish is to return to the Land of Peace and Nourishment." After the heavenly beings departed for a moment, transformation buddhas of the Pure Land filled the empty sky. The Master said, "I only pray that my Buddha will embrace me and fulfill my original vow." He immediately snapped his fingers, coughed, and his words and breath together ceased. His worldly lifespan was seventy years, monastic years a certain number. The Master's bearing was lofty and bright, his wisdom and learning profound as an abyss. Day and night he dwelt in the Way, with no material accumulation even a foot in measure. He washed away filth and defilement, unchanged until the end of his physical life. His converted disciples were countless. His dharma-heir disciples numbered nineteen. Vinaya Master Daoyun was the foremost among them. His writings include commentaries on the *Dharmaguptaka Vinaya*, *Avataṃsaka*, *Nirvana*, *Vimalakīrti*, *Śrīmālā*, *Final Teaching*, *Bath House*, *Benevolent Kings*, *Prajñā*, *Ten Grounds*, *Bodhisattva Stages*, and others, along with *Revised Procedural Acts*, *Revised Precept Text*, *Profound School Treatise*, *Mahāyāna Meaning and Vinaya Chapters*, and other works totaling several dozen volumes. They were widely practiced at the time.

Praise says: Master Guang had a grand and expansive spirit, intelligent and keen divine nature. Dwelling among crowds of people, was he not like a phoenix among sparrows? When he encountered the anvil and hammer of Daofu, he became a great vessel. He brought glory and strength to the religious teachings like dawn light breaking through night. Therefore from kings and great ministers down to tough soldiers and brave men, none failed to incline their sincerity toward his transformative influence. At the moment of death, he rejected the heavenly palaces and sought the Pure Land. The firm strength of his vow-power is evident. Nanshan's words praising the Master said: "Since the correct Way pointed eastward, for great craftsmen in the world, Dao'an is considered the beginning. For revolutionizing the customs of monastics and laypeople and broadly establishing vocal teachings, Huiguang is merely second." Alas, these words are ultimate and complete! It can be said that the sage knows the sage.

**Biography of Vinaya Master Daoyun, Northern Qi**
The Vinaya Master's name was Daoyun. His established nature was lofty and transcendent, not conforming with the crowd. When he received the complete form, he became close to Vinaya Master Dajue Guang. He then inherited his dharma, becoming the sixth-generation heir of Venerable Dharma-correctness. He greatly opened the *Dharmaguptaka* school and also studied the vinayas of various schools. His way-mountain stood precipitously tall, becoming what the assembly revered. Each time he ascended the lecture hall, students would rush forward, following heel-to-toe and shoulder-to-shoulder. The Master's awesome bearing was stern and solemn, his movements and stillness had proper deportment. Even between stumbling steps, none dared violate the measuring line. His speech was kind and gentle, his words and actions consistent. His end is not detailed. His dharma-heir disciples numbered several dozen. Vinaya Master Daohong of Hebei was the foremost among them. His writings include the *Dharmaguptaka Commentary* in nine

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volumes.

Praise says: Vinaya Master Daoyun, with outstanding and exceptional talent, entered the chamber of Dajue. Master and disciple united in the Way, like a goose feather meeting favorable wind or a giant fish released into the great depths. Therefore he could revive his school and leave fragrance for a thousand autumns. He was truly a worthy heir. But the generations have passed for so long that his noble conduct and remarkable traces cannot be examined in detail. Is this not also regrettable?

**Biography of the Two Vinaya Masters Daohui and Hongli, Northern Qi**
Vinaya Master Daohui's clan lineage and birth are not detailed. His temperament and intelligence were proud and unyielding, not keeping to conventional rules. Initially he entered the gate of Vinaya Master Dajue Huiguang and served him with northern-facing respect. Later he received instruction under Vinaya Master Yun's seat. He thoroughly understood the *Dharmaguptaka* and then abbreviated Yun's compositions to write a commentary in seven volumes. It became valued by the patch-robed ones. Vinaya Master Hongli became dharma-brothers with Master Hui. His aspiration and spirit were transcendent, his literary expression stern and correct. When he had discussions with people, it was like the Milky Way—one could not fathom its shores. He wrote the *Dharmaguptaka Extract* in two volumes. Later, for Zhishou's benefit, he expanded and clarified the meaning, elegantly organizing the structure and combining it into four volumes. People of the time treasured it. Therefore the saying goes: