一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
曰。雲公頭。暉公尾。洪理中間著。不＿レ詳＿二其終＿一。
　　北斉鄴東大衍寺曇隠律師伝
律師名曇隠。出＿二河内史氏＿一。穉歳離＿レ塵。機神坦邁。戒行甚
峻。誦＿二-習群経＿一。凡三十万言。昼夜以＿レ之為＿レ課。及＿二年満受
具＿一。従＿二道覆律師＿一習＿二毘尼部＿一。孜孜無＿二斯須懈怠＿一。既而辞＿レ
覆謁＿二恵光律師于大覚＿一。光一見機契。服勤無間。造詣益
深。遂為＿二光之大弟子＿一也。久之出遊＿二京鄴＿一移＿二燕趙＿一。定州
刺史侯景檀越。欽＿二師徳＿一敬若＿二神仙＿一。為剏＿二精藍＿一主＿レ位亡＿レ
何謝＿レ事返＿二錫漳濱＿一。僕射高隆之待＿レ之特厚。一錫去留為＿レ
時所＿レ慕。侯景又延開＿二-山鄴東大衍＿一。於＿レ是宏＿二-闡戒宗＿一。五
衆風動無＿レ不＿二稽首＿一。凡毘尼幽旨。随＿レ問決択無＿レ滞。時有＿下
持律僧号＿二道楽＿一者＿上。道望与＿レ師並熾。鄴中諺曰。律宗明略。
唯有＿二隠楽＿一。其為＿レ世重如＿レ此。師容貌奇異象歩虎視。性貴＿二
独楽＿一。不＿レ薙＿二-畜子弟＿一。室無＿二長物＿一。寒燠唯一布衣。持律之精
無＿二踰師者＿一。竟示＿二滅于鄴城大覚寺＿一。住世六十有三年。安
居四十又三夏。得＿二其法＿一者某等一十余人。有＿二著述＿一行＿二于
時＿一。
【右頁下段】
賛曰。南嶽思禅師曰。吾一生望＿レ入＿二銅輪＿一。以＿二領＿レ徒太早＿一
損＿レ己益＿レ他。止証＿二鉄輪＿一耳。隠公貴＿二独楽＿一。不＿レ薙＿二-畜弟子＿一蓋
有＿レ以也。吾輩観＿レ此可＿レ不＿レ愧乎。可＿レ不＿レ勉乎。
　　陳揚都光宅寺曇瑗律師伝
律師名曇瑗。金陵人。未＿レ詳＿二氏族＿一。稟性聡敏。博極＿二外典＿一。
頗以＿二文華＿一自負。時有＿二諫＿レ之者＿一。師即擺＿二-撥前習＿一。学＿二出世
間法＿一。得度納戒之後。習＿二諸律部＿一。特於＿二 十誦＿一研覈造＿レ微。
毎＿二陞座講唱＿一堂盈席満。聴受無＿レ厭。隋大建辛卯三年。宣
帝下＿二詔国内＿一。初受戒未＿レ満＿二 五年＿一者。皆参＿二律肆＿一。於＿二都邑
大寺＿一広置＿二聴場＿一。仍勅＿レ師総知監撿。明示＿二科挙＿一。当＿二是時＿一。
衆僧三千指。有司供＿二-給衣膳＿一。師遴＿二-選僧中学解者二十余
人＿一。鍛＿二-錬学徒＿一。其有＿下学成将＿レ還＿二本邑＿一者＿上。師皆対問至＿二于
反覆数四＿一。必験＿二其悟解＿一始遣之。其持規峻整。具有＿二儀範＿一。
合国五衆靡然帰向。毘尼之学於＿レ斯為＿レ盛。帝大喜。擢為＿二
僧正＿一。主＿二光宅寺＿一。居無＿レ何退＿二-休于静室＿一。而律身励行。猶
厳＿二於臨＿レ衆之日＿一。其于＿二栄名利養＿一視＿レ之如＿レ無＿レ物。慶弔斎
会。皆無＿レ預＿レ席。毎到＿二鍾阜諸寺＿一遊＿二-衍于名山水間＿一。有＿二題＿レ
【左頁上段】
樹詩＿一曰。丹陽松葉少。白水黍苗多。浸淫下＿二客涙＿一。哀怨
動＿二民歌＿一。春蹊度＿二短葛＿一。秋浦没＿二長莎＿一。麋鹿自騰倚。車騎
絶＿二経過＿一。蕭条肆＿二野望＿一。惆悵将＿二如何＿一。洪偃法師応和称美
云。一日示＿二微恙＿一。集＿二大衆＿一誡之曰。時節已至。我欲＿レ行矣。
汝等諸人無＿レ管＿二世浮沈＿一。毘＿二-翊宗教＿一足矣。言畢端坐泊然
而去。享＿二報齢＿一 八十有二。恵寿若干。緇素聞＿レ訃莫＿レ不＿二驚
嘆＿一。帝覧＿レ奏深以哀慕。勅贈以＿二厚葬＿一。為立＿二白塔＿一述＿レ碑旌＿二
其徳＿一。師平生製作有＿二 十誦疏十巻。戒本羯磨疏各両巻。
僧家書儀四巻。別集八巻＿一。盛行＿二于世＿一。
賛曰。瑗公奉＿レ勅作＿二 天下之依止＿一。大播＿二宗風＿一縄＿二 五衆之不
軌＿一。道徳俊偉。当時仰＿レ之如＿二山斗＿一。而不＿レ居＿二栄位＿一。以＿二巒光
水影＿一自娯。可＿レ不＿レ謂＿レ清乎。至＿二於謝世之際＿一。無＿下以異＿中 人赴＿二
家郷＿一之易＿上。真比丘也哉。
　　陳揚都光業寺智文律師伝
律師名智文。姓陶氏。丹陽人。考某。妣斉中書院韜女也。
夢梵僧授＿二松枝＿一曰。儞後誕＿レ男。与＿レ之為＿二塵【麈】尾＿一。覚即有＿レ孕。
及＿レ生明敏逸＿レ群。志学之年。礼＿二宝田成公＿一而師事。既而躋
【左頁下段】
壇受＿二満足戒＿一。自以謂。戒是五乗之軌導。三宝之舟航。義
須＿三先精方符＿二仏意＿一。乃振＿レ錫訪＿二弁公于奉誠。彖公于大明＿一
咨訣諸部毘尼＿一【一点衍ヵ】。特精＿二 十誦律＿一。梁大同七年。霊味瓦官諸衆
胥議奏＿レ朝。延＿レ師主＿二光業寺＿一。於＿レ是四方包笠至者憧憧不＿レ
絶。堂中不＿レ 下＿二万指＿一。至＿レ如＿二酒家漁者＿一。蒙＿二師道化＿一。或毀＿二其
笣【笮ヵ】器＿一。或焚＿二其罟網＿一。属＿二梁末難＿一。避＿二 地于閩下＿一。一時英衲僧
宗法準等遇＿レ之甚厚。執＿レ巻請益。及＿三真諦三蔵翻＿二経論於
晋安＿一。師亦預＿二其席＿一。時淮淝之戦転輸不＿レ継。宣帝勅＿二所在
僧侶＿一任＿二其役＿一。師深護＿二正法＿一。不＿レ懼＿二厳誅＿一。上書曰。君子為＿レ
国必以＿二礼義＿一。主上誠知＿二宇文廃滅之過＿一。豈宜＿下以＿二勝上福
田＿一為＿中胥下之事＿上。非＿二止敵人軽訾＿一。亦恐国家受＿レ殃。帝大感
悔。有＿レ勅許焉。自＿レ茲凡所＿レ奏咸称＿レ旨。尚書令済陽江総。数
問＿レ道。毎＿レ聞＿二其誨言＿一。莫＿レ不＿二心悦誠服而去＿一。師偉行甚衆。
挙＿レ此例知。余不＿二詳載＿一也。隋開皇十九年二月二十日示＿レ
寂。世寿九十有一。僧臘若干。門弟子奉＿二全身＿一葬＿二寺之南
山東壟＿一。与＿二弁律師塔＿一相望。師器宇剛＿レ物。風範粛＿レ 人。戒
品円浄。処断明白。生平以＿四弘法匡徒＿三為＿二己任＿一。講＿二 十誦

現代語訳

【右頁上段】
曰く「雲公が頭、暉公が尾、洪理が中間に著す」と。その終わりは詳らかでない。

　　北斉鄴東大衍寺曇隠律師伝
律師の名は曇隠。河内の史氏の出身である。幼少の歳に塵世を離れた。機神は坦邁で、戒行は甚だ峻厳であった。群経を誦習し、凡そ三十万言であった。昼夜これを以て課業とした。年満ちて具足戒を受けるに及び、道覆律師に従って毘尼部を習った。孜孜として須臾も懈怠がなかった。やがて覆に辞して、大覚の恵光律師を謁見した。光は一見して機縁が契合した。勤めに服すること間断がなく、造詣は益々深くなった。遂に光の大弟子となった。久しくして出でて京鄴を遊歴し、燕趙に移った。定州刺史侯景檀越は、師の徳を欽慕し、神仙のように敬った。精藍を創建してくれたが、主位を辞して漳濱に錫を返した。僕射高隆之は之を待つこと特に厚く、一錫の去留は時の慕う所となった。侯景は又延いて鄴東大衍を開山した。ここにおいて戒宗を宏闡した。五衆は風のように動いて稽首しない者はなかった。凡そ毘尼の幽旨について、問に随って決択して滞りがなかった。時に持律僧で道楽と号する者がいた。道望は師と並んで熾んであった。鄴中の諺に曰く「律宗の明略、唯だ隠楽のみ有り」と。その世に重んぜられることこの如くであった。師の容貌は奇異で象の歩みと虎の視線であった。性は独楽を貴び、子弟を薙畜しなかった。室には長物がなく、寒燠にも唯一布衣のみであった。持律の精妙は師に踰える者がなかった。竟に鄴城大覚寺において示滅した。住世六十有三年。安居四十又三夏。其の法を得た者は某等一十余人である。著述があって時に行われた。

【右頁下段】
賛に曰く。南嶽思禅師は曰く「吾は一生銅輪に入らんと望んだが、徒を領すること太早く、己を損し他を益し、鉄輪を証するに止まった」と。隠公が独楽を貴び、弟子を薙畜しなかったのには蓋し理由がある。吾輩これを観て愧じないでいられようか。勉めないでいられようか。

　　陳揚都光宅寺曇瑗律師伝
律師の名は曇瑗。金陵の人である。氏族は詳らかでない。稟性は聡敏で、外典を博極した。頗る文華を以て自負していた。時に之を諫める者がいた。師は即座に前習を擺撥し、出世間法を学んだ。得度納戒の後、諸律部を習った。特に十誦律において研覈して微に造った。座に陞り講唱する毎に、堂は盈ち席は満ちた。聴受に厭きることがなかった。隋大建辛卯三年、宣帝は国内に詔を下した。初受戒未だ五年に満たない者は、皆律肆に参じよと。都邑の大寺において広く聴場を置いた。仍ち師に勅して総じて監撿を知らしめた。明らかに科挙を示した。当是の時、衆僧三千指、有司は衣膳を供給した。師は僧中の学解者二十余人を遴選し、学徒を鍛錬した。其の学成って将に本邑に還らんとする者については、師は皆対問すること反覆数四に至った。必ず其の悟解を験してから始めて遣った。其の持規は峻整で、具に儀範があった。合国の五衆は靡然として帰向した。毘尼の学は斯において盛んとなった。帝は大いに喜び、擢んでて僧正となした。光宅寺を主らせた。居ること無何にして静室に退休した。而も律身励行は、なお衆に臨んだ日よりも厳であった。其の栄名利養については、之を視ること物無きが如くであった。慶弔斎会にも、皆席に預からなかった。鍾阜の諸寺に到る毎に名山水の間に遊衍した。樹に題した

【左頁上段】
詩があって曰く「丹陽松葉少なく、白水黍苗多し。浸淫として客涙を下し、哀怨民歌を動かす。春蹊短葛を度り、秋浦長莎に没す。麋鹿自ら騰倚し、車騎経過を絶つ。蕭条として野望を肆にし、惆悵として将に如何せん」と。洪偃法師が応和して称美したという。一日微恙を示し、大衆を集めて之を誡めて曰く「時節已に至れり。我行かんと欲す。汝等諸人は世の浮沈を管すること無かれ。宗教を毘翊せば足れり」と。言畢って端坐し泊然として去った。報齢八十有二を享けた。恵寿は若干。緇素は訃を聞いて驚嘆しない者はなかった。帝は奏を覧て深く哀慕を以てした。勅して厚葬を贈り、白塔を立てて碑を述べて其の徳を旌した。師の平生の製作に十誦疏十巻、戒本羯磨疏各両巻、僧家書儀四巻、別集八巻がある。世に盛行した。

賛に曰く。瑗公は勅を奉じて天下の依止と作った。大いに宗風を播き、五衆の不軌を縄した。道徳は俊偉で、当時之を仰ぐこと山斗の如くであった。而も栄位に居らず、巒光水影を以て自ら娯しんだ。清と謂わないでいられようか。謝世の際に至って、人が家郷に赴くの易きと異なることがない。真の比丘なるかな。

　　陳揚都光業寺智文律師伝
律師の名は智文。姓は陶氏。丹陽の人である。考は某。妣は斉の中書院韜の女である。梵僧が松枝を授ける夢を見て曰く「儞は後に男を誕す。之と与えて塵尾となさん」と。覚めて即座に孕んだ。生まれるに及んで明敏にして群に逸した。志学の年に、宝田成公を礼して師事した。やがて

【左頁下段】
壇に躋って満足戒を受けた。自ら以て謂らく「戒は五乗の軌導、三宝の舟航なり。義として須らく先ず精にして方に仏意に符すべし」と。乃ち錫を振るって奉誠の弁公、大明の彖公を訪ね、諸部毘尼を咨訣した。特に十誦律に精通した。梁大同七年、霊味瓦官の諸衆が胥議して朝に奏し、師を延いて光業寺を主らせた。是において四方から包笠を背負って至る者が憧憧として絶えなかった。堂中万指を下らなかった。酒家漁者の如きに至るまで、師の道化を蒙った。或いは其の笣器を毀し、或いは其の罟網を焚いた。梁末の難に属して、閩下に地を避けた。一時の英衲僧宗法準等は之に遇うこと甚だ厚く、巻を執って請益した。真諦三蔵が晋安において経論を翻ずるに及んで、師も亦其の席に預かった。時に淮淝の戦で転輸が継がず、宣帝は所在の僧侶に勅して其の役に任じた。師は深く正法を護り、厳誅を懼れず、上書して曰く「君子が国を為すには必ず礼義を以てす。主上は誠に宇文の廃滅の過を知る。豈に宜しく勝上の福田を以て胥下の事と為すべけんや。止だ敵人の軽訾するのみに非ず、亦恐らくは国家殃を受けん」と。帝は大いに感悔し、勅して許した。茲より凡そ奏する所は咸く旨に称った。尚書令済陽江総は、数々道を問うた。其の誨言を聞く毎に、心悦誠服して去らざる者はなかった。師の偉行は甚だ衆し。此を挙げて例を知る。余は詳載しない。隋開皇十九年二月二十日に示寂した。世寿九十有一。僧臘は若干。門弟子は全身を奉じて寺の南山東壟に葬った。弁律師の塔と相望む。師の器宇は物に剛く、風範は人を粛ましめた。戒品は円浄で、処断は明白であった。生平弘法匡徒を以て己任とした。十誦を講じ

英語訳

**Right Page Upper Section**
It says: "Master Yun is the head, Master Hui the tail, Hongli is placed in the middle." Their ends are not detailed.

**Biography of Vinaya Master Tanyin of Dayan Temple, East of Ye, Northern Qi**
The Vinaya Master's name was Tanyin, from the Shi family of Henei. In his tender years he left the dusty world. His spiritual faculties were broad and transcendent, his precept conduct extremely rigorous. He recited and studied various sutras, totaling about 300,000 words. He made this his daily and nightly practice. When his years were complete and he received full ordination, he studied the vinaya sections under Vinaya Master Daofu. He was diligent without a moment's laziness. Eventually he took leave of Fu and went to see Vinaya Master Huiguang at Dajue. Guang immediately felt a karmic connection upon first meeting. His diligent service was uninterrupted, and his attainments became ever deeper. He thus became Guang's great disciple. After a long time he went out to travel through the capital regions and moved to Yan and Zhao. Hou Jing, the prefect of Dingzhou and patron, admired the Master's virtue and revered him like an immortal. He built a monastery for him, but the Master declined the abbotship and returned his staff to the banks of the Zhang River. Grand Secretary Gao Longzhi treated him with special favor, and his coming and going became what the times admired. Hou Jing then extended an invitation to establish Dayan east of Ye. Here he broadly proclaimed the precept school. The five assemblies moved like wind, none failing to bow in reverence. Regarding all the profound principles of vinaya, he resolved questions as they arose without hesitation. At that time there was a vinaya-holding monk called Daole. His reputation for the Way blazed alongside the Master's. A saying in Ye went: "For clear understanding of the vinaya school, there are only Yin and Le." Such was how the world esteemed them. The Master had an extraordinary appearance, walking like an elephant and gazing like a tiger. By nature he valued solitary enjoyment and did not tonsure and keep disciples. His room had no superfluous possessions; in cold and heat he had only one cloth robe. None surpassed the Master in the precision of upholding vinaya. He finally manifested extinction at Dajue Temple in Ye City. He lived in the world sixty-three years. He spent the rains retreat forty-three summers. Those who received his dharma numbered over ten people including so-and-so. He had writings that circulated at the time.

**Right Page Lower Section**
Praise says: Chan Master Si of Nanyue said: "Throughout my life I hoped to enter the copper wheel, but because I led disciples too early, I damaged myself to benefit others, and only realized the iron wheel." Master Yin's valuing of solitary enjoyment and not tonsuring and keeping disciples surely had its reasons. Can we of later generations observe this without feeling shame? Can we not be inspired to effort?

**Biography of Vinaya Master Tanyuan of Guangzhai Temple, Yangdu, Chen Dynasty**
The Vinaya Master's name was Tanyuan, a person of Jinling. His clan lineage is not detailed. His innate nature was intelligent and keen, and he thoroughly mastered external classics. He was quite proud of his literary accomplishments. At the time someone remonstrated with him. The Master immediately cast off his former studies and learned the supramundane dharma. After receiving ordination and taking precepts, he studied various vinaya sections. He particularly researched the *Sarvāstivāda Vinaya*, penetrating to its subtleties. Each time he ascended the seat to lecture and chant, the hall was full and seats were occupied. Listeners never tired of receiving instruction. In the third year of Sui Dajian, xinmao year, Emperor Xuan issued an edict throughout the realm: those who had initially received precepts and had not yet completed five years should all attend vinaya studies. In the great temples of the capital, extensive listening halls were established. The emperor then commanded the Master to oversee and supervise everything. He clearly indicated the examination system. At that time, the assembly of monks numbered three thousand. Officials supplied robes and food. The Master selected over twenty learned monks from among the assembly and trained the students. For those whose studies were complete and who were about to return to their home regions, the Master would personally question them through several rounds of back-and-forth. He would verify their understanding before sending them off. His maintenance of regulations was strict and orderly, with complete proper deportment. The five assemblies of the entire nation turned toward him in submission. Vinaya studies reached their peak at this time. The emperor was greatly pleased and promoted him to Monastic Director. He was put in charge of Guangzhai Temple. After residing there briefly, he retired to a quiet chamber. Yet his self-discipline and encouragement of practice were even stricter than in his days of leading the assembly. As for fame, reputation, and material support, he viewed them as if they were nothing. He never participated in congratulatory or condolence ceremonies or feast assemblies. Each time he went to the various temples of Zhongfu, he would wander among famous mountains and waters. He had a poem inscribed on a tree

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that said: "Few pine needles in Danyang, many millet sprouts in white waters. Gradually they bring down travelers' tears, sorrowful laments stir folk songs. Spring paths cross short kudzu, autumn pools submerge long sedge grass. Deer leap and lean freely, carriages and horses cease to pass through. Desolate, I indulge in gazing at the wilderness, melancholy—what shall I do?" Dharma Master Hongyan responded with praise. One day he manifested slight illness, gathered the great assembly and admonished them saying: "The time has already arrived. I wish to depart. You people should not be concerned with the world's ups and downs. Supporting and assisting the religious teaching is sufficient." When he finished speaking, he sat upright and departed peacefully. He enjoyed a lifespan of eighty-two years. His wisdom-lifespan was a certain number. When monastics and laypeople heard the death announcement, none failed to be shocked and sigh. When the emperor reviewed the memorial, he was deeply moved with grief and longing. He issued an edict bestowing lavish funeral rites, erected a white pagoda, composed an inscription to honor his virtue. The Master's lifetime compositions include *Commentary on the Sarvāstivāda* in ten volumes, commentaries on the precept text and procedural acts in two volumes each, *Monastic Etiquette* in four volumes, and *Miscellaneous Collection* in eight volumes. They were widely practiced in the world.

Praise says: Master Yuan received imperial command to become the refuge for all under heaven. He greatly spread the school's teachings and disciplined the misconduct of the five assemblies. His moral virtue was outstanding and eminent; people of the time looked up to him like a mountain or the Big Dipper. Yet he did not dwell in positions of honor, taking pleasure in mountain light and water reflections. Can this not be called pure? At the time of leaving the world, it was no different from the ease of a person returning to their hometown. What a true bhikṣu!

**Biography of Vinaya Master Zhiwen of Guangye Temple, Yangdu, Chen Dynasty**
The Vinaya Master's name was Zhiwen, surname Tao, a person of Danyang. His father was a certain person. His mother was the daughter of Qi Palace Secretary Tao. She dreamed a Sanskrit monk gave her a pine branch saying: "You will later give birth to a boy. Give this to him as a fly whisk." Upon awakening she immediately conceived. When he was born he was intelligent and keen, surpassing his peers. At the age of aspiring to learning, he paid respects to Master Baotian Cheng and served him as teacher. Eventually he ascended

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the ordination platform and received the complete precepts. He thought to himself: "Precepts are the guide and leader of the five vehicles, the boat and bridge of the Three Treasures. By principle one must first be precise in them to accord with the Buddha's intention." He then took up his staff to visit Master Bian at Fengcheng and Master Tuan at Daming, consulting them about the vinayas of various schools. He particularly mastered the *Sarvāstivāda Vinaya*. In the seventh year of Liang Datong, the various assemblies of Lingwei and Waguan temples deliberated and memorialized the court, inviting the Master to head Guangye Temple. From this time, those coming from the four directions with traveling packs streamed continuously. The hall held no fewer than ten thousand people. Even people like wine sellers and fishermen received the Master's transformative influence. Some destroyed their wine vessels, others burned their fishing nets. During the difficulties at the end of Liang, he took refuge in Fujian. The outstanding monastics of the time, Sengzong, Fazhun and others, treated him with great kindness, holding texts to request instruction. When Tripiṭaka Master Paramārtha translated sutras and treatises in Jin'an, the Master also participated in those sessions. At the time of the Huai-Si battles when supply lines were cut, Emperor Xuan commanded monastics everywhere to undertake that service. The Master deeply protected the true dharma, not fearing severe punishment, and submitted a memorial saying: "When a gentleman serves the state, he must do so with ritual propriety and righteousness. Your Majesty truly knows the errors of Yuwen's destruction and abolition. How could it be appropriate to use the supreme field of merit for menial tasks? This would not only invite the enemy's contempt and ridicule, but I fear the state would receive calamity." The emperor was greatly moved to regret and issued an edict permitting this. From then on, whatever he memorialized was always in accord with the imperial will. Minister of Personnel Jiyang Jiang Zong frequently inquired about the Way. Each time he heard the Master's instructive words, none failed to depart with joyful heart and sincere submission. The Master's noble conduct was very numerous. This example suffices to show the rest; I will not record them in detail. He manifested nirvana on the twentieth day of the second month of the nineteenth year of Sui Kaihuang. His worldly lifespan was ninety-one years. His monastic years were a certain number. His disciples honored his whole body and buried it in the eastern ridge of the southern mountain of the temple, facing Vinaya Master Bian's pagoda. The Master's bearing was firm toward things, his demeanor dignified people. His precept quality was perfectly pure, his judgments clear and distinct. Throughout his life he made propagating dharma and guiding the community his personal duty. He lectured on the *Sarvāstivāda*