一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
門徒若干人。抜＿二其左＿一者恵蔵法祥等也。師講＿二 十誦律。菩
薩戒。大品。法華等＿一 一百四十編。普門品一百二編。所＿レ著
有＿二律大本羯磨諸経疏三十六巻＿一。流＿二-行于時＿一。高座寺恵従【嵸】
公撰＿レ銘紀＿レ徳焉。
　　隋西京延興寺通幽律師伝
律師名通幽。俗趙姓。河東蒲坂人也。夙有＿二霊根＿一。早入＿二空
門＿一。天姿穎特。風操凛然。登壇受具後。編参＿二名徳＿一。博習＿二律
部＿一。刻＿レ志研究。寒燠昼夜若＿レ不＿レ知＿レ切＿レ身。遂通＿二其旨趣＿一。又
頗注＿二意禅観＿一。慧眼豁朗。自＿レ是大開＿二毘尼門＿一。普施＿二化雨＿一。四
方来帰者。猶＿二万水之赴＿一レ壑。晩択＿レ 地創＿二-開延興寺＿一。伐＿二木
于林＿一。攻＿二石于山＿一。徴＿二瓦于陶＿一。衆工雲興。罔＿二敢後＿一レ時。師為＿レ
護＿二蟲命＿一。乃鑿＿二 四大井＿一。各備＿二漉水嚢＿一。凡有＿二施用＿一。躬自詳
観。不＿二敢懈怠＿一。且其立性清素。一室蕭然無＿レ留＿二長物＿一。法服
未＿二曾去＿一レ体。毎＿レ欲＿レ開＿二梵経＿一必盥＿二手腕＿一。斉肘已後罔＿レ不＿二
清潔＿一。恐＿レ穢＿二浄界＿一濫不＿二涕唾＿一。便利洗浄誓以＿二報尽＿一為＿レ期。
毎自嗟曰。生不＿レ功＿二 一片之善＿一。死不＿レ酬＿二 一毫之累＿一。虚負＿二霊
神＿一何斯悞也。大業乙丑元年俄示＿レ感＿二軽疾＿一。垂＿二誡門人＿一
【右頁下段】
云。我去後即舁＿レ屍施＿二鳥獣＿一。儻蒙＿二少福＿一冀滅＿二余殃＿一。言訖
端坐怡然而化。即是年正月十五日。世寿五十又七。法臘
若干。門人遵＿二其命＿一。林＿二-葬於終南至相前峯＿一。奉＿二余骨＿一。荼毘
建＿二窣堵波＿一。
賛曰。徳如＿二幽師＿一。而猶曰。生不＿レ功＿二 一片之善＿一。死不＿レ酬＿二 一
毫之累＿一。況我輩乎。嗟乎師平居作止。学者所＿レ当＿二取以自
勉＿一者也。
　　隋西京大興善寺洪遵律師伝
律師名洪遵。相州時氏子也。小学之年出家。受＿二業於某
師＿一。声誉著聞。洎＿二乎登壇成＿二大比丘＿一。喟然嘆曰。出家之基
址其唯在＿レ戒。須＿下顓＿二志於其学＿一。以資＿中随行＿上。其又可＿レ後乎
乃携＿二缾盋＿一。遊方抵＿二少林寺雲公之門＿一。若＿二真金之就＿一レ冶焉。
専学＿二律部＿一。傍探＿二華厳大論＿一。反覆参求。其学于＿レ是大進。時
鄴下暉律師盛弘＿二 四分＿一。衲子方雲＿二-委座下＿一。而其門庭厳
峻。未＿レ易＿二叩撃＿一。師独入＿レ室加＿二精進之力＿一。益臻＿二其閫奥＿一。暉
見＿二其俊爽＿一。即命覆講。神弁鴻亮。一衆仰＿レ之若＿二須弥盧＿一。師
性楽＿二禅観＿一。禅苑所＿レ在必往参焉。多＿レ所＿二悟入＿一。既而樹＿二-起
【左頁上段】
律幢＿一。道声洋洋。趨＿二其会＿一者至＿二 一万指之多＿一。時為＿二栄大＿一
也。斉主傾＿二心仏門＿一。嘉＿二師言行＿一。命為＿二断事沙門＿一。五衆有＿下
墜＿二憲綱者＿上。皆令＿二師拠＿レ律理＿一レ之。時青斉諸衆相角不＿レ息。聿
徹＿二 天聴＿一。乃勅＿レ師令＿二往而解＿一。師以＿レ法和喩。以＿レ律科懲。其
諍遂息。内外倶得＿二其歓心＿一。周平＿レ斉日。屏＿二跡於白鹿巌中＿一。
宣政元年。宣帝即位。挙＿レ師住＿二嵩岳＿一。隋開皇七年。高祖
文帝欽＿二師徳＿一。延見＿二大内＿一。奏対称＿レ旨。詔遷＿二興善＿一。十一年
梵僧翻＿二-出経論＿一。師奉＿レ勅預＿二其席＿一。十六年復勅為＿二講律衆
主＿一。転＿二崇敬寺＿一。先＿レ是関内惟尚＿二僧祇＿一。師旦剖＿二法華＿一。晩弘＿二
四分＿一。漸皆宗付焉。当＿二是時＿一。法正之道為＿二極盛＿一。仁寿二年
奉＿レ勅送＿二設利于衛州之福聚寺＿一。将＿二出示＿一レ衆。忽放＿二紅赤二
光＿一。燁燁然照＿二 四方＿一。緇素同覩嘆＿二其稀有＿一。四年下＿レ詔曰。
朕祇受＿二肇命＿一撫＿二-育生民＿一。遵奉＿二聖教＿一。重興＿二善法＿一。如来大慈
覆＿二-護群品＿一。感＿二-見舎利＿一。開＿二-導含生＿一。朕已分＿二-布遠近＿一。皆起＿二
霊塔＿一。其間諸州猶有＿レ未＿レ編。今更請＿二大徳＿一。奉＿二-送舎利＿一。各
往＿二諸州＿一。依＿レ前造＿レ塔。当＿下与＿二蒼生＿一同＿中斯福業＿上。師奉＿レ旨起＿二
塔於博州＿一。初至＿二州西＿一。有＿二数十白鶴＿一。旋＿二于輿上＿一。久之翔
【左頁下段】
逝。及＿レ至＿二城東隆聖寺置＿レ塔之所＿一。夜有＿二白光数十道＿一。住＿二于
基上＿一。豳豳熒熒至＿二於宿鳥驚散＿一。又天雨＿二宝花＿一繽紛而下。
掘＿レ基五尺。獲＿二粟半升＿一。夜有＿二神仙八十四人＿一。持＿レ香繞＿レ塔。
良久乃隠。有＿二婦人李氏者＿一。患＿レ目二十余年。及＿二来礼拝＿一忽
両目開朗。後行道之夕。又放＿二赤光＿一照＿二寺之東＿一。見＿二臥仏及
坐仏説法之相＿一。復見＿二梵僧対＿レ架読＿一レ経。経有＿二 一十四字＿一。皆
是梵書。時人不＿レ識。四月八日当＿二 下＿レ塔時＿一。無数黒蜂銜＿レ香
繞＿レ塔。芬郁異＿レ常非＿二世間者可＿一レ比。又見＿三白蓮華在＿二塔四
角＿一。高数百丈。華葉分布。有＿二 五彩蓮華＿一。厠＿二-填其内＿一。又見＿二
天人焼＿レ香囲繞＿一。黒白男女莫＿レ不＿二揚＿レ声嗟嘆＿一。間有＿二矚＿レ目
而不＿レ見者＿一。非＿三宿業所＿レ致有＿二感見之差＿一。乎。洎＿二 下＿レ塔訖＿一。瑞
応皆止云。師儀容淹雅。動踏＿二-循矩彠＿一。陞座説法。言音
如＿レ扣＿レ鐘。奇衲名儒服＿二其偉度＿一。楽＿二-与過従＿一。如＿二恵遠等＿一尤
為＿二金石交＿一。以＿二大業四年五月十九日＿一示＿二滅於大興善寺＿一。
春秋七十有九。嘗著＿二大純抄五巻＿一。
　　隋河北道洪律師伝
律師名道洪。未＿レ詳＿二姓氏＿一。誕種粋気。聡悟夙発。剃染受戒

現代語訳

【右頁上段】
門徒は若干人。その中で抜きん出た者は恵蔵・法祥等である。師は十誦律、菩薩戒、大品、法華等を一百四十編講じた。普門品は一百二編講じた。著したものに律大本羯磨諸経疏三十六巻がある。時に流行した。高座寺の恵従公が銘を撰して徳を紀した。

　　隋西京延興寺通幽律師伝
律師の名は通幽。俗姓は趙。河東蒲坂の人である。夙に霊根があり、早く空門に入った。天姿は穎特で、風操は凛然としていた。登壇して具足戒を受けた後、名徳に参じ、律部を博習した。志を刻んで研究し、寒暑昼夜を知らないかのように身を切るようにして、遂にその旨趣に通じた。又頗る禅観に注意し、慧眼は豁朗となった。これより大いに毘尼門を開き、普く化雨を施した。四方から来帰する者は、万水が壑に赴くようであった。晩年に地を択んで延興寺を創開した。林に木を伐り、山に石を攻め、陶に瓦を徴し、衆工は雲のように興って時を後れることを敢えてしなかった。師は虫の命を護るため、乃ち四大井を鑿ち、各々漉水嚢を備えた。凡そ施用することがあれば、躬ら自ら詳観し、敢えて懈怠しなかった。且つその立性は清素で、一室は蕭然として長物を留めることがなかった。法服は未だ曾て体を去らず、梵経を開こうと欲する毎に必ず手腕を盥い、肘を斉えて已後は清潔でない者はなかった。浄界を穢すことを恐れ、濫りに涕唾せず、便利・洗浄は報尽を以て期とすることを誓った。毎に自ら嗟いて曰く「生きては一片の善も功せず、死しては一毫の累も酬いず。虚しく霊神に負く、何ぞ斯く誤るや」と。大業乙丑元年、俄かに軽疾に感ずることを示し、門人に誡めを垂れて

【右頁下段】
云く「我が去った後、即座に屍を舁いて鳥獣に施せ。儻し少福を蒙らば、余殃の滅することを冀う」と。言い訖って端坐し、怡然として化した。即ちこの年の正月十五日である。世寿は五十七。法臘は若干。門人はその命に遵い、終南至相の前峯に林葬し、余骨を奉じて荼毘し、窣堵波を建てた。

賛に曰く。徳が幽師の如くでありながら、猶お「生きては一片の善も功せず、死しては一毫の累も酬いず」と曰う。況んや我輩をや。嗟乎、師の平居の作止は、学者の当に取りて以て自勉すべき者である。

　　隋西京大興善寺洪遵律師伝
律師の名は洪遵。相州の時氏の子である。小学の年に出家し、某師に業を受けた。声誉は著聞した。登壇して大比丘と成るに洎んで、喟然として嘆いて曰く「出家の基址はその唯だ戒に在り。須らく志を其の学に顓にして、以て随行を資くべし。其れ又後れるべけんや」と。乃ち缾盋を携え、遊方して少林寺雲公の門に抵った。真金の冶に就くが若くである。専ら律部を学び、傍ら華厳大論を探った。反覆参求し、その学は是に於いて大いに進んだ。時に鄴下の暉律師は盛んに四分を弘め、衲子は方に座下に雲委していた。而してその門庭は厳峻で、未だ叩撃し易からず。師独り室に入って精進の力を加え、益々その閫奥に臻った。暉はその俊爽を見て、即座に覆講を命じた。神弁は鴻亮で、一衆はこれを仰ぐこと須弥盧の若くであった。師の性は禅観を楽しみ、禅苑の在る所必ず往いて参じた。悟入する所多かった。既にして

【左頁上段】
律幢を樹起した。道声は洋洋たり。その会に趨く者は一万指の多きに至った。時に大栄と為した。斉主は心を仏門に傾け、師の言行を嘉し、命じて断事沙門と為した。五衆で憲綱を墜とす者があれば、皆師をして律に拠って理めしめた。時に青斉の諸衆は相角して息まず、聿に天聴に徹した。乃ち師に勅して往いて解かしめた。師は法を以て和喩し、律を以て科懲した。その諍は遂に息んだ。内外倶に其の歓心を得た。周が斉を平らげた日、白鹿巌中に跡を屏した。宣政元年、宣帝が即位し、師を挙げて嵩岳に住せしめた。隋開皇七年、高祖文帝は師の徳を欽い、大内に延見した。奏対は旨に称い、詔して興善に遷した。十一年、梵僧が経論を翻出し、師は勅を奉じてその席に預かった。十六年、復た勅して講律衆主と為し、崇敬寺に転じた。これより先、関内は惟だ僧祇を尚んでいた。師は旦に法華を剖き、晩に四分を弘めた。漸く皆宗付した。この時に当たって、法正の道は極盛と為った。仁寿二年、勅を奉じて設利を衛州の福聚寺に送った。将に衆に出示せんとして、忽ち紅赤二光を放った。燁燁然として四方を照らした。緇素同じく覩て其の稀有を嘆じた。四年、詔を下して曰く「朕は祇かに肇命を受けて生民を撫育し、聖教を遵奉し、善法を重興している。如来の大慈は群品を覆護し、舎利に感見して、含生を開導している。朕は已に遠近に分布し、皆霊塔を起てた。その間、諸州で猶お未だ編せざる者がある。今更に大徳を請い、舎利を奉送し、各々諸州に往いて、前に依って塔を造れ。当に蒼生と共に斯の福業を同じくすべし」と。師は旨を奉じて博州に塔を起てた。初めて州西に至ると、数十の白鶴があり、輿上に旋った。久しくして翔

【左頁下段】
逝した。城東隆聖寺の塔を置く所に至るに及んで、夜に白光数十道があり、基上に住んだ。豳豳熧熧として宿鳥が驚散するに至った。又天は宝花を雨らし、繽紛として下った。基を掘ること五尺、粟半升を獲た。夜に神仙八十四人があり、香を持って塔を繞った。良久にして乃ち隠れた。婦人李氏という者があり、目を患うこと二十余年、来て礼拝するに及んで忽ち両目開朗となった。後の行道の夕、又赤光を放って寺の東を照らし、臥仏及び坐仏説法の相を見た。復た梵僧が架に対して経を読むのを見た。経に十四字があり、皆これ梵書である。時人は識らない。四月八日、塔を下す時に当たって、無数の黒蜂が香を銜えて塔を繞った。芬郁として常に異なり、世間の者の比すべき所に非ず。又白蓮華が塔の四角に在るのを見た。高さ数百丈。華葉は分布し、五彩蓮華があって、その内に厠填した。又天人が香を焼いて囲繞するのを見た。黒白男女で声を揚げて嗟嘆しない者はない。間に目を矚めて見えない者があるのは、宿業の致す所に非ずして感見の差があるのか。塔を下し訖ると、瑞応は皆止んだという。師の儀容は淹雅で、動けば矩彠を蹈循した。座に陞って説法すれば、言音は鐘を扣くが如し。奇衲名儒はその偉度に服し、過従を楽んだ。恵遠等の如きは尤も金石の交を為した。大業四年五月十九日を以て大興善寺に示滅した。春秋七十九。嘗て大純抄五巻を著した。

　　隋河北道洪律師伝
律師の名は道洪。姓氏は未だ詳らかでない。粋気を誕種し、聡悟は夙発した。剃染受戒し

英語訳

**Right Page Upper Section**
His disciples numbered a certain number of people. Those who excelled among them were Huizang, Faxiang, and others. The Master lectured on the *Daśabhūmika Vinaya*, *Bodhisattva Precepts*, *Mahāprajñāpāramitā*, *Lotus Sutra*, and others in 140 sessions. He lectured on the *Samantamukha* chapter 102 times. His writings include *Commentary on the Great Original Vinaya Procedural Acts and Various Sutras* in thirty-six volumes. These were widely circulated at the time. Master Huicong of Gaoza Temple composed an inscription recording his virtue.

**Biography of Vinaya Master Tongyou of Yanxing Temple, Western Capital, Sui Dynasty**
The Vinaya Master's name was Tongyou, lay surname Zhao, a person of Puban in Hedong. He possessed spiritual roots from early on and entered the empty gate young. His natural endowments were remarkably outstanding, his conduct and bearing austere and dignified. After ascending the platform to receive full ordination, he studied under renowned virtuous masters and extensively practiced the vinaya sections. He applied himself with determined will to research, working as if unconscious of cold, heat, day, or night, cutting into himself, and thus mastered their essential meaning. He also paid considerable attention to meditation, and his wisdom-eye became clear and bright. From this time he greatly opened the vinaya gate and universally bestowed transformative rain. Those who came from the four directions were like ten thousand waters rushing toward a ravine. In his later years he selected land and founded Yanxing Temple. He cut timber from forests, quarried stone from mountains, requisitioned tiles from kilns—all the craftsmen arose like clouds, none daring to fall behind schedule. To protect insect life, the Master dug four great wells, each equipped with water-straining bags. Whenever there was any use of water, he personally examined it in detail, not daring to be negligent. Moreover, his established nature was pure and simple—his single room was austere with no superfluous possessions retained. His dharma robes never left his body. Each time he wished to open Buddhist scriptures he would necessarily wash his hands and wrists, and from the elbows down nothing was unclean. Fearing to defile the pure precinct, he did not carelessly spit or expectorate. For bodily functions and washing he vowed to continue until his retribution was exhausted. He often lamented to himself: "In life I have accomplished not one fragment of good; in death I will not repay one hair's worth of karmic burden. I have vainly failed the spirits—how greatly I have erred!" In the first year of Daye, year of yichou, he suddenly manifested mild illness and left final instructions to his disciples,

**Right Page Lower Section**
saying: "After I depart, immediately carry my corpse and offer it to birds and beasts. If I should receive some small merit, I hope it will extinguish remaining karmic obstacles." Having spoken, he sat upright and departed peacefully. This was the fifteenth day of the first month of that year. His worldly lifespan was fifty-seven years. His dharma years were a certain number. His disciples followed his command and buried him in the forest at the front peak of Zhongnan Zhixiang, honored his remaining bones through cremation, and built a stupa.

Praise says: Though possessed of virtue like Master You, he still said, "In life I accomplished not one fragment of good; in death I will not repay one hair's worth of karmic burden." How much more so for people like us! Alas, the Master's daily conduct and deportment is what students should adopt to encourage themselves.

**Biography of Vinaya Master Hongzun of Daxingshan Temple, Western Capital, Sui Dynasty**
The Vinaya Master's name was Hongzun, son of the Shi family of Xiangzhou. In his years of elementary learning he left home and received instruction from a certain master. His reputation became widely known. When he ascended the platform to become a great bhikṣu, he sighed deeply saying: "The foundation of leaving home lies solely in the precepts. One must concentrate one's will on their study to support accompanying practice. How can this be postponed?" He then took up his water bottle and bowl, traveled about, and arrived at the gate of Master Yun of Shaolin Temple, like refined gold going to the foundry. He concentrated on studying the vinaya sections while also exploring the *Avataṃsaka* and great treatises. Through repeated investigation and seeking, his learning made great progress. At that time Vinaya Master Hui of Yedu was vigorously promoting the *Dharmaguptaka*, and monks were flocking to gather under his seat like clouds. But his gate and courtyard were stern and strict, not easy to approach. The Master alone entered his chamber, applied the power of diligent effort, and increasingly reached its profound mysteries. Hui saw his brilliant talent and immediately commanded him to give review lectures. His spiritual eloquence was magnificently clear, and the entire assembly looked up to him like Mount Sumeru. The Master by nature enjoyed meditation, and wherever meditation gardens existed he necessarily went to study. He had many awakening realizations. Subsequently he

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established the vinaya banner. His reputation for the Way resounded far and wide. Those who flocked to his assemblies reached as many as ten thousand people. This was considered a great honor at the time. The ruler of Qi inclined his heart toward Buddhism and appreciated the Master's words and conduct, appointing him as a monk judge. When any of the five assemblies violated the regulatory framework, they all had the Master judge them according to vinaya principles. At that time the various assemblies of Qing and Qi were constantly at odds, and this reached the emperor's hearing. He then commanded the Master to go and resolve the disputes. The Master used dharma for harmonious persuasion and vinaya for disciplinary correction. The disputes thus ceased. Both inside and outside obtained satisfaction from him. On the day when Zhou conquered Qi, he concealed his traces in White Deer Cliff. In the first year of Xuanzheng, Emperor Xuan ascended the throne and appointed the Master to reside at Song Mountain. In the seventh year of Sui Kaihuang, Emperor Gaozu Wen respected the Master's virtue and received him in audience at the great palace. His memorials and responses accorded with the imperial will, and he was commanded by edict to transfer to Xingshan. In the eleventh year, Sanskrit monks were translating sutras and treatises, and the Master received imperial command to participate. In the sixteenth year he was again commanded by edict to become head of the vinaya lecture assembly and transferred to Chongjing Temple. Previously in the capital region only the *Mahāsāṅghika* was revered. The Master expounded the *Lotus* in the morning and promoted the *Dharmaguptaka* in the evening. Gradually all came to follow his school. At this time the Way of correct dharma reached its peak. In the second year of Renshou he received imperial command to transport relics to Fujufa Temple in Weizhou. As they were about to display them to the assembly, they suddenly emitted red and crimson light, blazing brilliantly and illuminating the four directions. Monastics and laypeople alike witnessed this and marveled at its rarity. In the fourth year an edict was issued saying: "I have reverently received the founding mandate to nurture and protect the people, following and honoring the sacred teachings and reviving good dharma. The Tathāgata's great compassion covers and protects all beings. Through being moved to see relics, he opens and guides sentient beings. I have already distributed them far and near, and spirit pagodas have been erected everywhere. Among these, various provinces still have some not yet included. Now I again request great virtuous ones to honorably transport relics, each going to various provinces to build pagodas as before. They should share this meritorious karma with all people." The Master received the imperial command and erected a pagoda in Bozhou. When he first arrived at the western part of the province, there were several dozen white cranes that circled above the palanquin. After a long time they soared away and

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departed. When he reached the eastern part of the city at Longsheng Temple where the pagoda was to be placed, at night there were several dozen paths of white light that settled on the foundation site. They flickered and glowed until roosting birds were startled and scattered. Heaven also rained precious flowers that fell in profusion. When they dug the foundation five feet deep, they obtained half a pint of millet. At night there were eighty-four immortals holding incense who circumambulated the pagoda. After a long time they disappeared. There was a woman named Li who had suffered from eye disease for over twenty years. When she came to pay reverence, suddenly both her eyes became clear and bright. Later on the evening of a circumambulation ceremony, red light was again emitted, illuminating the eastern part of the temple, revealing images of a reclining Buddha, a seated Buddha preaching dharma, and Sanskrit monks reading sutras from book stands. The sutra had fourteen characters, all in Sanskrit script. People of the time could not read them. On the eighth day of the fourth month, when the pagoda was being consecrated, countless black bees carried incense and circumambulated the pagoda. The fragrance was remarkably intense, incomparable to worldly scents. They also saw white lotus flowers at the four corners of the pagoda reaching hundreds of zhang high. The flower petals were spread out, and five-colored lotus flowers were interspersed within. They also saw heavenly beings burning incense in circumambulation. Men and women, both dark-skinned and light-skinned, all raised their voices in amazed exclamation. Some focused their eyes but could not see—was this not due to karmic differences causing variations in miraculous perception? When the pagoda consecration was completed, all the auspicious responses ceased. The Master's appearance and bearing were refined and elegant. His every movement followed proper guidelines. When he ascended the seat to expound dharma, his voice was like striking a bell. Distinguished monks and renowned scholars admired his impressive bearing and enjoyed associating with him. Those like Huiyuan especially formed lasting friendships. He passed away at Daxingshan Temple on the nineteenth day of the fifth month of the fourth year of Daye. He was seventy-nine years old. He once authored *Great Pure Compendium* in five volumes.

**Biography of Vinaya Master Daohong of Hebei Circuit, Sui Dynasty**
The Vinaya Master's name was Daohong. His surname is not detailed. He was born with pure spiritual qualities, his intelligence and awakening manifesting early. He shaved his head, dyed his robes, and received ordination...