一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
律＿一 八十五編。大小乗戒心羯磨等二十余編。所＿レ著有＿二律
儀疏十二巻。羯磨疏四巻。菩薩戒疏両巻＿一。時人伝秘貴＿レ
之如＿二摩尼珠＿一。伝戒僧尼三千余人。所度弟子若干人。得
法上足七人。曰＿二道志＿一曰＿二法成＿一曰＿二恵■【巘】＿一曰＿二恵峙＿一曰＿二宝定＿一
曰＿二智昇＿一曰＿二恵覚＿一。皆一方唱道之師也。仁寿間。道志樹＿二碑
寺内＿一。恵日法輪為＿レ文云。
賛曰。軻氏有＿レ言曰。以＿レ力服＿レ 人者非＿二心服＿一也。力不＿レ贍也。
以＿レ徳服＿レ 人者中心悦而誠服也。文律師出＿二 一嘉言＿一。使＿下 人
主有＿レ所＿二感服＿一而起＿上レ信。非＿レ有＿二自然純徳＿一其孰能至＿二於此＿一
哉。烏乎陳微＿レ師僧其民乎。観＿二其軽＿レ生重＿レ道臨＿レ危不＿一レ撓。
可＿レ謂行＿レ所＿二甚難＿一矣。
　　隋幷州大興国寺法願律師伝
律師名法願。俗縁任氏。西河人也。天資俊敏。神智過＿レ 人。
形俗行履如＿レ僧。観光至＿二鄴都＿一。往＿二-来合水寺法上大統之
門＿一。相与談＿レ玄。竟日乃去。法上愛＿三其風標若＿二出水之蓮＿一。即
祝髪為＿レ僧。洎乎升壇受具＿一。希＿二蹤於波離＿一。該＿二-覧律部＿一。窮＿二
其幽奥＿一。於＿二東伝四部律本＿一。並製＿二義疏＿一。妙会＿二異同＿一。当＿二有
【右頁下段】
斉之盛＿一。律徒雲蒸。師立＿二-破衆家＿一。莫＿下敢嬰＿二其鋒＿一者＿上。往往
推為＿二律中之虎＿一。某年間。奉＿レ勅為＿二大荘厳石窟二刹上座＿一。
皇隋受＿レ命。又勅主＿二幷州大興国寺＿一。恩礼優至。一時栄＿レ之
以＿二開皇七年六月二十二日＿一吉祥示＿レ寂。享＿二世寿＿一 六十有
四。坐若干夏。門弟子建＿二塔于幷城西＿一。所＿レ述有＿二 四分疏十
巻。是非抄両巻＿一。盛行＿二于時＿一。所度弟子某某若干人。嗣＿二其
法＿一者曰＿二道行＿一曰＿二道龕等＿一又若干云。
　　隋道行道龕二律師伝
律師名道行。史失＿二其氏＿一。器局淹雅。入＿レ道篤実。親＿二-炙法
願律師＿一。飫領＿二玄提＿一。恢＿二-張講席＿一。克挙＿二家声＿一。毎＿レ至＿二講已＿一。同＿二
諸衲子＿一繞＿二願之塔＿一。致＿レ敬而帰。師弟子之間。可＿レ謂＿二恩之至
義之尽者＿一也。師雖＿三年高＿二 八十＿一。以＿二荷＿レ法導＿一レ徒倦倦為勉
云。律師名道龕。不＿レ知＿二何国人＿一。入＿二願律師輪下＿一。極＿二毘尼之
幽微＿一。性厳峻持身清素。解行倶全。声名昭昭。緇素之士
莫＿レ弗＿二貴嘉＿一。
　　隋京兆大興善寺霊蔵律師伝
律師名霊蔵。雍州新豊王氏子。識度明敏。幼萌＿二出塵之
【左頁上段】
心＿一。既諧＿二夙志＿一。投＿二穎律師席下＿一。落髪受＿二満足戒＿一。諸凡大小
乗教。諸部毘尼。靡＿レ不＿二該練＿一。尤精＿二僧祇＿一。兼善＿二大智論＿一。機
弁捷出。奪＿レ席驚＿レ群。時周初仏法極盛。毎歳選＿レ 人大度＿二僧
尼＿一。以＿三師有＿二識鑑＿一。勅試＿二其行業＿一。隋開皇四年。関輔大旱。文
帝引＿レ民就＿二食洛州＿一。先＿レ是帝与＿レ師為＿二布衣交＿一。至＿レ是勅同行。
共通＿二聖化＿一。既而帰＿二-向師＿一者甚衆。帝聞＿レ之。手勅曰。弟子
是俗人天子。律師是道人天子。有＿下楽＿二離俗＿一者＿上任＿二師度＿一
之。師由＿レ是度＿レ 人至＿二数万人＿一。或有＿二嫉者＿一 上聞。帝曰。師化＿レ
人為＿レ善。朕禁＿二 人為＿一レ悪。跡雖＿レ有＿レ殊其理則同。何事多言也。
其尊崇至＿レ若＿レ此也。帝又創＿二大興善寺＿一。以＿レ師為＿二開山第一
祖＿一。乃勅＿二左右僕射＿一。両日一参＿二-問起居＿一。延見＿二大内＿一。則与＿レ師
等＿レ倫。坐必同＿レ榻。行必同＿レ輿。由＿レ是諸大臣鴻儒等無＿レ不＿二。
罄折傾＿一レ忱。師曽以＿二名僧之選＿一預＿二翻訳＿一。高＿二其舌端＿一時輩
靡＿レ及。六年某月日示＿レ疾脱化。俗寿六十有八。未＿レ詳＿二法臘＿一。
塔＿二于南郊＿一。
賛曰。古之帝王寵＿二-賚方外之士＿一。固不＿二敢謂＿一レ無＿レ之。至＿レ如＿三
手詔為＿二道人天子＿一者。実不＿レ易＿レ得。豈＿レ非＿二宗門之盛事＿一歟。
【左頁下段】
仏世尊曰。我為＿二法王＿一於＿レ法自在。蔵師其殆庶幾焉。
　　隋蒋州奉誠寺明範成律師伝
律師諱道成。字明範。丹陽人。斉招遠将軍永嘉太守之孫
也。父姓陶氏。名僉。梁貞威将軍上虞令也。師少孺有＿二絶
塵之趣＿一。投＿二永嘉崇玄寺式公＿一。下髪為＿二弟子＿一。儀貌瓌美。識
量寛舒。一衆号為＿二神童＿一。及＿レ陞＿二戒品＿一。専習＿二毘尼部＿一。尤精＿二
十誦＿一。恵解秀発。群輩靡＿レ及。大同初。出遊＿二京輦＿一。時大律
都智文和尚拠＿二奉誠＿一徳望高峙。師至＿二其室＿一受＿レ学。切問近
思。夙夜匪＿レ懈。凡内外経史無＿レ不＿二通暁＿一。由＿レ是文槖教筌
弸＿レ 中而彪＿レ外。京邑諸大老咸称＿二後生可＿一レ畏。師毎＿二陞堂説
法＿一析＿レ理質＿レ疑。機弁峻絶。縦横自如。聴者忘＿レ倦。講仮好
習＿二禅観＿一。兼奉＿二懺摩＿一無＿レ替＿二於六時＿一。俄示＿二微疾＿一。麈談応接
不＿レ異＿二常時＿一。方数日。連＿二-称仏号＿一。泊然而化。実開皇十九年
五月五日也。恵寿若干。世齢六十有八。停＿レ龕三日。支節
輭暖。合掌分明。門人以＿二是月八日＿一奉＿二遺骨＿一塔＿二於奉誠寺
之南山＿一。師生平威儀端厳。蹈＿レ炬循＿レ彠。見者若＿レ未＿レ易＿二親
付＿一。及＿レ聞＿二其誨言＿一。盎然若＿二春温＿一。故人多悦＿二-従其学＿一。所得

現代語訳

【右頁上段】
律八十五編。大小乗戒心羯磨等二十余編。著したものに律儀疏十二巻、羯磨疏四巻、菩薩戒疏両巻がある。時の人は秘伝として之を摩尼珠の如く貴んだ。戒を伝えた僧尼は三千余人。度した弟子は若干人。法を得た上足弟子は七人で、道志、法成、恵巘、恵峙、宝定、智昇、恵覚といった。皆一方において道を唱える師であった。仁寿年間、道志は寺内に碑を樹立した。恵日法輪が文を為したという。

賛に曰く。孟子は言った「力を以て人を服せしめる者は心服するのではない。力が足りないのである。徳を以て人を服せしめる者は中心から悦んで誠服するのである」と。文律師は一つの嘉言を出して、人主をして感服するところがあって信を起こさせた。自然の純徳を有するのでなければ、誰がこのことに至ることができようか。ああ、陳は師を軽んじてその民を僧とするのか。その生を軽んじ道を重んじ、危険に臨んで撓まないのを観れば、甚だ難しいことを行ったと謂うことができる。

　　隋并州大興国寺法願律師伝
律師の名は法願。俗縁は任氏。西河の人である。天資は俊敏で、神智は人に過ぎていた。在俗の姿で行履は僧の如くであった。観光のため鄴都に至り、合水寺法上大統の門に往来した。相互に玄について談じ、竟日してから去った。法上はその風標を愛すること出水の蓮の如しとして、即座に祝髪して僧とした。壇に升って具足戒を受けるに洎んでは、波離の蹤を希った。律部を該覧し、その幽奥を窮めた。東伝の四部律本について、並びに義疏を製した。異同を妙会した。有斉の盛時に当たって

【右頁下段】
律徒が雲のように蒸し上がった。師は衆家を立破したので、敢えてその鋒に嬰る者はなかった。往々にして律中の虎と推された。某年間、勅を奉じて大荘厳石窟二刹の上座となった。皇隋が命を受けると、又勅して并州大興国寺を主らせた。恩礼は優至であった。一時これを栄とした。開皇七年六月二十二日を以て吉祥に示寂した。世寿六十有四を享けた。若干夏を坐した。門弟子は并城西に塔を建てた。述べたものに四分疏十巻、是非抄両巻がある。時に盛行した。度した弟子は某某若干人。その法を嗣いだ者は道行、道龕等又若干人という。

　　隋道行道龕二律師伝
律師の名は道行。史はその氏を失している。器局は淹雅で、入道は篤実であった。法願律師に親炙し、玄提を飫領した。講席を恢張し、克く家声を挙げた。講が已むに至る毎に、諸衲子と同じく願の塔を繞り、敬を致して帰った。師弟子の間、恩の至り義の尽くしたる者と謂うことができる。師は年高八十といえども、法を荷い徒を導くことを以て倦倦として勉めたという。

律師の名は道龕。何国の人か知れない。願律師の輪下に入り、毘尼の幽微を極めた。性は厳峻で身を持すること清素であった。解行倶に全く、声名は昭昭たりき。緇素の士で貴嘉しない者はなかった。

　　隋京兆大興善寺霊蔵律師伝
律師の名は霊蔵。雍州新豊の王氏の子である。識度は明敏であった。幼くして出塵の

【左頁上段】
心を萌した。既に夙志に諧い、穎律師の席下に投じた。落髪して満足戒を受けた。諸々凡そ大小乗教、諸部毘尼、該練しない者はなかった。尤も僧祇に精通し、兼ねて大智論に善であった。機弁は捷出して、席を奪い群を驚かした。時に周初、仏法は極盛であった。毎歳人を選んで大いに僧尼を度した。師に識鑑があるを以て、勅してその行業を試させた。隋開皇四年、関輔は大旱であった。文帝は民を引いて洛州に就食させた。これより先、帝は師と布衣の交を為していた。これに至って勅して同行させた。共に聖化を通じた。やがて師に帰向する者は甚だ衆かった。帝はこれを聞き、手勅して曰く「弟子は俗人の天子である。律師は道人の天子である。離俗を楽しむ者があれば師の度に任せよ」と。師はこれによって人を度すこと数万人に至った。或いは嫉む者があって上聞した。帝は曰く「師は人を化して善と為す。朕は人を禁じて悪を為さしめない。跡は殊なることがあるといえども、その理は則ち同じである。何事ぞ多言するや」と。その尊崇かくの若きに至った。帝は又大興善寺を創り、師を以て開山第一祖とした。乃ち左右僕射に勅し、両日に一度起居を参問させた。大内に延見すれば、則ち師と倫を等しくした。坐すれば必ず榻を同じくし、行けば必ず輿を同じくした。これによって諸大臣鴻儒等で罄折傾忱しない者はなかった。師は曽て名僧の選を以て翻訳に預かった。その舌端を高くすること時輩の及ぶところでなかった。六年某月日に疾を示して脱化した。俗寿六十有八。法臘は詳らかでない。南郊に塔した。

賛に曰く。古の帝王が方外の士を寵賚したこと、固より無しと謂うことは敢えてしない。手詔して道人天子と為すが如きに至っては、実に得易からざることである。豈に宗門の盛事に非ざらんや。

【左頁下段】
仏世尊は曰く「我は法王と為って法において自在である」と。蔵師はその殆ど庶幾するところがある。

　　隋蒋州奉誠寺明範成律師伝
律師の諱は道成。字は明範。丹陽の人である。斉の招遠将軍永嘉太守の孫である。父の姓は陶氏。名は僉。梁の貞威将軍上虞令である。師は少孺にして絶塵の趣があった。永嘉崇玄寺の式公に投じ、髪を下して弟子となった。儀貌は瓌美で、識量は寛舒であった。一衆は神童と号した。戒品に陞るに及んで、専ら毘尼部を習った。尤も十誦に精通した。恵解は秀発し、群輩の及ぶところでなかった。大同初、出でて京輦を遊した。時に大律都智文和尚は奉誠に拠って徳望高峙していた。師はその室に至って学を受けた。切問近思し、夙夜懈らなかった。凡そ内外の経史で通暁しない者はなかった。これによって文槖教筌は中に弸して外に彪であった。京邑の諸大老は咸く後生畏るべしと称した。師が堂に陞って説法する毎に理を析し疑を質した。機弁は峻絶で、縦横自如であった。聴者は倦を忘れた。講の仮も禅観を習い、兼ねて懺摩を奉じて六時に替ることがなかった。俄かに微疾を示した。麈談応接は常時と異ならなかった。方に数日、連ねて仏号を称し、泊然として化した。実に開皇十九年五月五日である。恵寿は若干。世齢は六十有八。龕に停むること三日、支節は輭暖で、合掌は分明であった。門人は是の月八日を以て遺骨を奉じて奉誠寺の南山に塔した。師の生平、威儀は端厳で、炬を蹈み彠に循った。見る者は未だ親付し易からざるが若くであった。その誨言を聞くに及んでは、盎然として春温の若くであった。故に人多く其の学に悦従した。所得は

英語訳

**Right Page Upper Section**
...the *Vinaya* in eighty-five sections, and over twenty sections on precept essentials and procedural acts of the Mahāyāna and Hīnayāna. His writings include *Commentary on Vinaya Rituals* in twelve volumes, *Commentary on Procedural Acts* in four volumes, and *Commentary on Bodhisattva Precepts* in two volumes. People of the time treasured these secret transmissions like wish-fulfilling jewels. He transmitted precepts to over three thousand monks and nuns. He ordained a certain number of disciples. Seven top disciples received his dharma: Daozhi, Facheng, Huiyan, Huizhi, Baoding, Zhisheng, and Huijue. All were masters who proclaimed the Way in their respective regions. During the Renshou period, Daozhi erected a stele within the temple. Huiri Falun composed the inscription.

Praise says: Mencius said: "Those who subdue people through force do not truly submit in their hearts—their force is insufficient. Those who subdue people through virtue find joy in their hearts and sincere submission." Master Wen uttered one excellent word that caused the ruler to feel impressed and develop faith. Without possessing natural pure virtue, who could achieve such a thing? Alas, did Chen slight the Master and make monks of its people? Observing how he made light of life, valued the Way heavily, and remained unbending in the face of danger, it can be said he practiced what was extremely difficult.

**Biography of Vinaya Master Fayuan of Daxingguo Temple, Bingzhou, Sui Dynasty**
The Vinaya Master's name was Fayuan, his lay surname Ren, a person of Xihe. His natural endowments were brilliant and keen, his spiritual wisdom surpassing others. Though in lay form, his conduct and deportment were like a monk's. He came to Yedu for sightseeing and frequented the quarters of Great Controller Fashang at Heshui Temple. They conversed about the profound throughout the day before parting. Fashang loved his demeanor like a lotus emerging from water and immediately had his hair shaved to make him a monk. When he ascended the platform to receive full ordination, he aspired to follow Upāli's footsteps. He comprehensively studied the vinaya sections and exhausted their profound mysteries. For the four vinaya texts transmitted to the East, he composed commentaries on their meanings, wonderfully harmonizing their similarities and differences. During the flourishing time of the Northern Qi,

**Right Page Lower Section**
vinaya students rose like steaming clouds. The Master established positions refuting various schools, and none dared to encounter his sharp edge. He was often esteemed as "the tiger of the vinaya." In a certain year, he received an imperial command to serve as head seat of the two monasteries of the Great Zhuangyan Stone Caves. When Imperial Sui received the mandate, he was again commanded by edict to head Daxingguo Temple in Bingzhou. Imperial favor and courtesy were supremely generous. He was honored at the time. He manifested nirvana auspiciously on the twenty-second day of the sixth month of the seventh year of Kaihuang. He enjoyed a worldly lifespan of sixty-four years. He sat for a certain number of summers. His disciples built a pagoda west of Bing city. His writings include *Commentary on the Four-Part Vinaya* in ten volumes and *Compendium of Right and Wrong* in two volumes. These were widely practiced at the time. His ordained disciples numbered a certain number of people including so-and-so. Those who succeeded to his dharma were called Daoxing, Daokan, and others, again a certain number.

**Biography of the Two Vinaya Masters Daoxing and Daokan of Sui**
The Vinaya Master's name was Daoxing. History has lost record of his surname. His character and disposition were profound and refined, his entry into the Way sincere and solid. He was closely instructed by Vinaya Master Fayuan and abundantly received profound guidance. He expanded the lecture hall and successfully upheld the family tradition. Each time lectures ended, he would join with the other monks to circumambulate Yuan's pagoda, pay respects, and return. Between master and disciple, it can be said this represented the utmost of kindness and the completion of righteousness. Though the Master was advanced in years at eighty, he diligently strove with unwearying effort to bear the dharma and guide disciples.

The Vinaya Master's name was Daokan. It is unknown what country he was from. He entered under Vinaya Master Yuan's tutelage and mastered the subtle mysteries of vinaya. His nature was stern and strict, his personal conduct pure and simple. His understanding and practice were both complete, his reputation brilliant. Among both monastics and laypeople, none failed to esteem and praise him.

**Biography of Vinaya Master Lingzang of Daxingshan Temple, Jingzhao, Sui Dynasty**
The Vinaya Master's name was Lingzang, son of the Wang family of Xinfeng in Yongzhou. His perception and bearing were intelligent and keen. In his youth he developed a

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mind to transcend the dusty world. Having harmonized with his long-held aspiration, he went to study under Vinaya Master Ying. He had his hair cut and received full ordination. Regarding all the teachings of Mahāyāna and Hīnayāna and the vinayas of various schools, there were none he did not thoroughly master. He was especially proficient in the *Mahāsāṅghika* and also skilled in the *Mahāprajñāpāramitā Treatise*. His eloquent discrimination was swift and outstanding, seizing the seat and astonishing the assembly. At that time, early in the Zhou, Buddhism was extremely flourishing. Each year people were selected for large-scale ordination of monks and nuns. Because the Master had discernment and judgment, he was commanded by edict to test their practice and learning. In the fourth year of Sui Kaihuang, the capital region suffered severe drought. Emperor Wen led the people to seek food in Luozhou. Previously the emperor had formed a friendship with the Master when both were commoners. At this time he commanded him to accompany him and together propagate sagely transformation. Soon those who turned toward the Master were very numerous. The emperor heard of this and issued a personal edict saying: "This disciple is the son of heaven among laypeople. The Vinaya Master is the son of heaven among religious people. Those who wish to leave lay life may be ordained by the Master." Through this the Master came to ordain people numbering in the tens of thousands. Some who were jealous reported this to the throne. The emperor said: "The Master transforms people toward goodness. I prohibit people from doing evil. Though their traces may differ, their principle is the same. Why speak of this matter at length?" Such was the reverence that reached this level. The emperor also founded Daxingshan Temple, making the Master its founding first patriarch. He then commanded the left and right prime ministers to inquire about his well-being every two days. When he was received in audience at the great palace, he was treated as the Master's equal. When seated they necessarily shared the same couch; when traveling they necessarily shared the same carriage. Through this, all the great ministers and eminent scholars without exception bowed deeply with devoted sincerity. The Master once participated in translation work through selection as an eminent monk. His eloquent tongue was exalted beyond what his contemporaries could match. In the sixth year on a certain day of a certain month, he manifested illness and departed through transformation. His lay lifespan was sixty-eight years. His dharma years are not detailed. He was entombed in the southern suburbs.

Praise says: That ancient emperors bestowed favor on men beyond the world—we certainly do not dare say this never happened. But to reach the point of personally issuing an edict calling someone "son of heaven among religious people" is truly not easy to obtain. Was this not a grand occasion for the religious school?

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The Buddha World-Honored One said: "I am the dharma king, sovereign in the dharma." Master Zang nearly approached this ideal.

**Biography of Vinaya Master Dacheng, Style Name Mingfan, of Fengcheng Temple, Jiangzhou, Sui Dynasty**
The Vinaya Master's posthumous name was Dacheng, style name Mingfan, a person of Danyang. He was the grandson of General Zhaoyuan and Prefect of Yongjia of the Qi dynasty. His father's surname was Tao, given name Qian, who was General Zhengwei and Magistrate of Shangyu of the Liang dynasty. The Master in his boyhood had an inclination to transcend the dusty world. He went to Master Shi of Chongxuan Temple in Yongjia and cut his hair to become his disciple. His appearance and bearing were remarkably beautiful, his perception and capacity broad and relaxed. The entire assembly called him a divine child. When he ascended to the precept grades, he concentrated on studying the vinaya sections. He was especially proficient in the *Sarvāstivāda*. His wise understanding developed brilliantly, beyond what his peers could match. In the early Datong period, he went out to travel to the capital. At that time Great Vinaya Master Zhiwen resided at Fengcheng with lofty virtue and reputation. The Master went to his quarters to receive instruction. He questioned closely and reflected deeply, working diligently day and night without slackening. There were no inner or outer classics and histories he did not thoroughly understand. Through this his literary repository and teaching guidelines were full within and brilliant without. All the great elders of the capital praised him as "a younger generation to be feared." Each time the Master ascended the hall to expound dharma, he analyzed principles and questioned doubts. His eloquent discrimination was supremely excellent, ranging freely in all directions. Listeners forgot fatigue. Even during lecture breaks he practiced meditation and also performed repentance rituals without fail during the six periods. Suddenly he manifested slight illness. His casual conversation and responses were no different from usual times. For several days he continuously chanted the Buddha's name and departed peacefully. This was actually the fifth day of the fifth month of the nineteenth year of Kaihuang. His wisdom-lifespan was a certain number; his worldly age was sixty-eight. His coffin was kept for three days—his limbs remained soft and warm, his joined palms clearly visible. On the eighth day of that month, his disciples honored his remains and built a pagoda on the southern mountain of Fengcheng Temple. Throughout the Master's life his deportment was dignified and grave, treading carefully and following proper guidelines. Those who saw him felt he was not easy to approach intimately. But when they heard his instructive words, they found them abundantly warm like spring. Thus many people were pleased to follow his teaching. What he obtained...