一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
後。律行精明。容止沈正。会道雲律師挙＿二-揚毘尼＿一。師亟往
参叩親炙最久。遂為＿二其嗣＿一。後応＿二-世于相州＿一。一時雲包雨
笠憧憧而来。多至＿二 七百人＿一。師不＿二之拒＿一。皆随＿レ機而接＿レ之。大
唱＿二雲師之道＿一。非＿二惟律徒嚮＿一レ化。至＿下于称＿二経論家耆徳＿一者＿上。
皆依＿二-付輪下＿一。仰＿二其風徽＿一。以為＿二矩度＿一。師之盛徳。推＿二此一
端＿一亦可＿二概見＿一。後不＿レ詳＿二厥終＿一。嘗撰＿二 四分疏若干巻＿一。為＿レ時
所＿レ貴。得法上首弘福首律師。
賛曰。法密之道六伝至＿二道雲＿一。洪師為＿二雲之嫡嗣＿一。不＿レ墜＿二乃
父之風＿一。大唱＿二毘尼＿一。致＿レ令＿二律徒幅湊＿一。以至経論之士咸登＿二
其門＿一。何其盛哉。詩曰。芃芃棫樸。薪之樵之。非＿二此之謂＿一与。
　　隋法勝洪淵二律師伝
律師名法勝。未＿レ詳＿二氏族郷里＿一。神志高卓。言行相副。博聞
宏達。名重＿二 一世＿一。四方雲水之所＿二推重＿一也。律師名洪淵。
受＿二業於洪遵律師＿一。領＿二毘尼旨＿一。既而住＿二恒州＿一。道化之声播＿二
於遐邇＿一。一時英彦若＿二法砺律師＿一従＿二師講席＿一。服膺受＿二其説＿一。
師旧有＿二 四分疏若干巻＿一。今無＿レ伝。
　　隋西京大禅定寺覚朗律師伝
【右頁下段】
律師名覚朗。俗姓未＿レ詳。河東人也。風神秀朗。気骨陵＿レ 人。
落剃得戒之後。住＿二大興善寺＿一。洞＿二-暁四分律＿一。兼通＿二大涅槃＿一。
仁寿間。文皇帝勅＿下諳＿二-解法相＿一堪＿二宣導＿一桑門＿上。分＿二室利羅＿一
送＿二諸名藍＿一。樹＿レ塔蔵焉。師亦応＿二其選＿一至＿二絳州覚成寺＿一。当＿二
入＿レ寺時＿一。出＿二舎利＿一示＿二道俗＿一。忽従＿二金缾＿一涌出。分為＿二 七分＿一。其
光焞焞貫＿二-燭四方＿一。穿＿レ基二丈。獲＿二粟米一升＿一。又感＿二黄雀一
頭＿一。迫＿レ 人不＿レ怖。馴＿二-繞仏樓＿一。経久自失。又見＿下 二菩薩顕＿二形
于石函上＿一。前有＿二 一尼＿一。斂＿レ手曲敬＿上。加之見＿二飛仙麟鳳黄雀
双樹等出現＿一。将＿レ蔵三日。金光益盛。乃迷＿二昼夜＿一。万目瞻仰。
以為＿二未曽有＿一。大業之末。奉＿レ勅住＿二大禅定寺＿一。弘＿二闡宗旨＿一。学
者悦随如＿三群流之趣＿二於大川＿一也。暮年終＿二于本寺＿一。寿未＿レ詳。
　　隋海蔵法鏘二律師伝
律師名海蔵。識信堅正。以＿二毘尼＿一。為＿二指帰＿一。屢講＿二 四分＿一。令誉
隆洽。唐運置＿二 十大徳＿一。師実預＿レ之云。律師名法鏘。初柄＿二法
静法＿一。久之飛＿二-錫大和＿一。婆＿二-裟煙霞泉石間＿一。而以＿二観心＿一為＿二急
務＿一。及＿二終歿後＿一。露＿二骸山野＿一。至＿レ夜有＿二聖灯＿一。其光煜煜。道俗
往観之烏有。遠望還見。経＿二両月＿一光照逾明。時人伝為＿二奇
【左頁上段】
事＿一焉。
　　唐始州香林寺恵主律師伝
律師名恵主。族姓賈氏。始州永帰県人也。邁倫種性出＿二於
天然＿一。年甫六歳。挺然出＿レ俗。礼＿二斌法師＿一為＿二弟子＿一。法師授
以＿二遺教＿一。即能暗記。亡＿レ何辞入＿二姜律師輪下＿一受＿レ業。於＿二法
華経＿一亦能成＿レ誦。寺東房中有＿下講＿二俗律＿一者＿上。師試聴＿レ之。通＿二
其義趣＿一宛如＿二宿構＿一。乃問＿二 十関＿一。人無＿二能解＿一。迨＿二弱冠之年＿一。
往＿二京師甘露寺＿一。受＿二具足品＿一。専精＿二 四分＿一。傍綜＿二群書＿一。黒白
男女罔＿レ弗＿二膜拝順＿レ風。従而問＿一レ道。一夜師夢。三日三夜天
地闇冥。衆生無＿レ眼而還如＿レ故。覚已通身汗下。莫＿レ知＿レ謂＿レ
何。及＿三 一百日後周毀＿二経道＿一。方知＿レ為＿二徴応＿一。即晦＿二跡南山＿一。
澗飲蔬食処＿レ之裕如也。異類禽獣無＿レ機自馴。無＿二敢加＿一レ害。
或有＿二山神＿一。献＿二茯苓甘松香＿一。或六時行道。禽獣随＿レ行。礼仏
誦経若＿レ有＿二聴仰之意＿一。仍為＿二幽顕＿一授＿二菩薩戒＿一。後有＿二獮猴＿一。
群集開＿レ路。師曰。汝性躁擾。作＿レ此何為。曰時君異也。仏日
通也。移頃瑞龍翺翔。香気満＿レ山。尋有＿二神人＿一。従容而謂＿レ師
曰。聖君出世。時号＿二開皇＿一。師深怪之。即出抵＿二京師＿一。果隋受＿二
【左頁下段】
周禅＿一。仏法大弘。乃以＿レ事奏聞。蒙＿レ預＿二出家＿一。大業間。奉＿レ勅
主＿二本州香林寺＿一。常以＿レ弘＿二 四分＿一為＿レ業。武徳之始。陵陽公
臨＿二益州＿一。素少＿二信心＿一。将＿二百余駄物＿一。行至＿二始州＿一。入＿レ寺就＿二仏
殿講堂僧房＿一安置。無＿二敢違者＿一。師従＿レ荘還見＿二斯穢雑＿一。即
入＿レ房取＿二錫杖三衣＿一出而嘆曰。死活在＿二今日＿一矣。挙＿レ杖向＿二
驢騾＿一。一時倒仆如＿レ死。師両手各擎＿二 一駄＿一擲＿二之阬中＿一。県官
大驚執＿レ師申＿レ状。陵陽喜曰。蒙＿下律師破＿二我慳貪＿一深為＿中大
利＿上。即贈以＿二沈香十斤綾紬十段＿一。後還＿レ京日。従受＿二菩薩戒＿一
焉。以＿二貞観三年某月日＿一無＿レ疾而化。俗寿八十又九。僧臘
六十有九。師平生喜＿二興福＿一。嘗於＿二黄安梓潼武連諸県＿一建＿二
伽藍＿一凡二十所。皆咄嗟而成。
賛曰。主師屏＿二-居南山＿一。霊異彰灼。或山神献＿レ香。或獼猴修＿レ
道。或瑞龍翺翔香気充＿レ山。或神人現＿レ身告＿二聖天子践祚＿一。
如＿レ此之類復不＿二 一而足＿一。嗚呼此猶在＿二師之道＿一緒余耳。雖＿レ
然不＿レ有＿二種＿レ石而玉生＿一。奚以知＿二其孝＿一哉。
　　唐京兆勝光寺智保律師伝
律師名智保。河東人。未＿レ詳＿二其氏族＿一。弱齢剃翦。性剛潔抜＿レ

現代語訳

【右頁上段】
後に、律行は精明で、容止は沈着正直であった。たまたま道雲律師が毘尼を挙揚していたので、師は急いで往いて参叩し、親しく教えを受けること最も久しかった。遂にその後継者となった。後に相州に応世すると、一時に雲のように包み雨のように笠をかぶった者たちが憧憧として来た。多くは七百人に至った。師はこれを拒まず、皆機に随って接した。大いに雲師の道を唱え、律徒のみが化を仰いだのではない。経論家の耆徳と称される者に至るまで、皆その輪下に依付し、その風徽を仰いで矩度とした。師の盛徳は、この一端を推してもまた概見できる。後にその最期は詳らかでない。嘗て四分疏若干巻を撰し、時に貴ばれた。得法の上首は弘福首律師である。

賛に曰く。法密の道は六伝して道雲に至った。洪師は雲の嫡嗣として、乃父の風を墜とさず、大いに毘尼を唱え、律徒を幅湊せしめ、経論の士に至るまで咸くその門に登らしめた。何と盛んなことか。詩に曰く「芃芃たる棫樸、薪にしこれを樵にし」とは、これを謂うのではないか。

　　隋法勝洪淵二律師伝
律師の名は法勝。氏族郷里は未だ詳らかでない。神志は高卓で、言行は相副った。博聞宏達で、名は一世に重んじられた。四方の雲水の推重する所である。律師の名は洪淵。洪遵律師に業を受け、毘尼の旨を領した。既にして恒州に住し、道化の声は遐邇に播かれた。一時の英彦である法砺律師の如きも師の講席に従い、服膺してその説を受けた。師は旧来四分疏若干巻があったが、今は伝わらない。

　　隋西京大禅定寺覚朗律師伝

【右頁下段】
律師の名は覚朗。俗姓は未だ詳らかでない。河東の人である。風神は秀朗で、気骨は人を凌いだ。落剃得戒の後、大興善寺に住した。四分律を洞暁し、兼ねて大涅槃に通じた。仁寿間、文皇帝は法相を諳解し宣導に堪える僧門に勅して、舎利を分けて諸名藍に送り、塔を樹てて蔵せしめた。師もその選に応じて絳州覚成寺に至った。寺に入る時に当たって、舎利を出して道俗に示すと、忽ち金缾から涌出し、分かれて七分となった。その光は焞焞として四方を貫燭した。基を穿つこと二丈、粟米一升を獲た。又黄雀一頭を感じ、人に迫っても怖れず、仏楼を馴繞すること経久にして自ら失せた。又二菩薩が石函上に形を顕すのを見、前に一尼があり、手を斂めて曲敬した。加えて飛仙・麟鳳・黄雀・双樹等の出現を見た。将に蔵せんとすること三日、金光益々盛んで、乃ち昼夜を迷わせた。万目瞻仰し、未曽有とした。大業の末、勅を奉じて大禅定寺に住し、宗旨を弘闡した。学者は悦んで随い、群流の大川に趣くが如くであった。暮年に本寺で終わった。寿は未だ詳らかでない。

　　隋海蔵法鏘二律師伝
律師の名は海蔵。識信は堅正で、毘尼を以て指帰とした。屡々四分を講じ、令誉は隆洽した。唐運で十大徳を置いたが、師は実にこれに預かったという。律師の名は法鏘。初めは法静法を柄し、久しくして錫を大和に飛ばし、袈裟を煙霞泉石の間に纏った。而して観心を以て急務とした。終歿の後に及んで、骸を山野に露したが、夜に至って聖灯があり、その光は煜煜たるものであった。道俗が往いて観ようとすると烏有となり、遠望すると還って見えた。両月を経て光照は逾々明らかとなった。時人は奇

【左頁上段】
事として伝えた。

　　唐始州香林寺恵主律師伝
律師の名は恵主。族姓は賈氏。始州永帰県の人である。邁倫の種性は天然より出た。年僅か六歳にして、挺然として俗を出て、斌法師を礼して弟子とした。法師は遺教を以て授けると、即座に暗記できた。何もなくして姜律師の輪下に入って業を受けた。法華経についても亦た誦を成すことができた。寺の東房中に俗律を講ずる者があった。師は試みにこれを聴くと、その義趣に通じること宛も宿構の如くであった。乃ち十関を問うたが、人で能く解する者はなかった。弱冠の年に迨んで、京師甘露寺に往き、具足品を受けた。専ら四分に精進し、傍ら群書を綜した。黒白男女で膜拝して風に順い、従って道を問わない者はなかった。一夜師は夢を見た。三日三夜天地闇冥となり、衆生は眼がなくなって還って故の如くなった。覚めて已に通身汗下し、何を謂うか知らなかった。一百日後に及んで周が経道を毀し、方に徴応と知った。即座に南山に跡を晦まし、澗飲蔬食してこれを処すること裕如であった。異類の禽獣は機なく自ら馴れ、敢えて害を加える者はなかった。或いは山神があって、茯苓・甘松香を献じた。或いは六時に行道すれば、禽獣が随行し、仏を礼し経を誦すること聴仰の意があるが若くであった。仍って幽顕のために菩薩戒を授けた。後に獼猴があって、群集して路を開いた。師が曰く「汝の性は躁擾なり。これを作して何をなすや」と。曰く「時君異なり。仏日通なり」と。移頃にして瑞龍翺翔し、香気山に満ちた。尋いで神人があって、従容として師に謂って曰く「聖君世に出でて、時に開皇と号す」と。師は深く怪しみ、即座に出でて京師に抵った。果たして隋が

【左頁下段】
周禅を受け、仏法大いに弘まった。乃ち事を以て奏聞し、出家に預かることを蒙った。大業間、勅を奉じて本州香林寺を主とした。常に四分を弘めることを以て業とした。武徳の始め、陵陽公が益州に臨み、素より信心少なく、百余駄の物を将いて、行きて始州に至り、寺に入って仏殿・講堂・僧房に就いて安置した。敢えて違う者はなかった。師は荘から還って斯の穢雑を見、即座に房に入って錫杖・三衣を取り出でて嘆いて曰く「死活は今日に在り」と。杖を挙げて驢騾に向うと、一時に倒仆すること死の如くであった。師は両手で各々一駄を擎げて之を坑中に擲った。県官大いに驚いて師を執えて状を申した。陵陽喜んで曰く「律師に我が慳貪を破られ、深く大利と為す」と。即座に沈香十斤・綾紬十段を以て贈った。後に京に還る日、従って菩薩戒を受けた。貞観三年某月日を以て疾なくして化した。俗寿八十九。僧臘六十九。師の平生は興福を喜び、嘗て黄安・梓潼・武連の諸県に於いて伽藍を建てること凡そ二十所。皆咄嗟にして成った。

賛に曰く。主師は南山に屏居し、霊異は彰灼たるものがあった。或いは山神が香を献じ、或いは獼猴が道を修め、或いは瑞龍が翺翔して香気山に充ち、或いは神人が身を現して聖天子の践祚を告げた。此の如きの類は復た一にして足らず。嗚呼、此れは猶お師の道の緒余に在るのみ。然りと雖も、石を種えて玉の生ずることあらざれば、奚を以てその孝を知らんや。

　　唐京兆勝光寺智保律師伝
律師の名は智保。河東の人。その氏族は未だ詳らかでない。弱齢にして剃翦し、性は剛潔で抜

英語訳

**Right Page Upper Section**
Afterward, his vinaya practice was precise and clear, his bearing composed and upright. It happened that Vinaya Master Daoyun was promoting the vinaya, so the Master hastily went to study under him, receiving intimate instruction for the longest time. He thus became his successor. Later when he manifested in the world at Xiangzhou, at one time people came flocking like clouds and rain with bamboo hats, bustling about. Many reached seven hundred people. The Master did not refuse them but received them all according to their spiritual capacity. He greatly proclaimed Master Yun's Way—not only vinaya disciples looked up to his transformation, but even those called venerable elders among sutra and treatise scholars all took refuge under his teaching, looking up to his moral influence and taking it as their standard. The Master's flourishing virtue can be generally seen by examining this one aspect. Later his final end is not detailed. He once compiled a *Dharmaguptaka Commentary* in a certain number of volumes, which was valued at the time. His foremost dharma successor was Vinaya Master Hongfu Shou.

Praise says: The Way of Fami was transmitted six generations to reach Daoyun. Master Hong was Yun's legitimate heir who did not let fall his spiritual father's tradition. He greatly proclaimed the vinaya, causing vinaya disciples to converge abundantly, and even scholars of sutras and treatises all entered his gate. How flourishing this was! The *Poetry* says: "Luxuriant are the yu and pu trees—gather them for firewood, cut them for fuel." Is this not what is meant?

**Biography of Two Vinaya Masters Fasheng and Hongyuan of the Sui**
The Vinaya Master's name was Fasheng. His clan and native place are not yet detailed. His spiritual will was lofty and outstanding, his words and actions matched each other. Broadly learned and magnificently accomplished, his reputation was esteemed throughout the age. He was respected by wandering monks from the four directions. The Vinaya Master's name was Hongyuan. He received instruction from Vinaya Master Hongzun and grasped the essential meaning of the vinaya. Subsequently he resided in Hengzhou, and his reputation for transformative teaching spread far and wide. Contemporary outstanding figures like Vinaya Master Fali followed his lecture seat and wholeheartedly accepted his teaching. The Master previously had a *Dharmaguptaka Commentary* in a certain number of volumes, but it is no longer transmitted today.

**Biography of Vinaya Master Juelang of Dachanding Temple, Western Capital, Sui**

**Right Page Lower Section**
The Vinaya Master's name was Juelang. His lay surname is not detailed. He was a person of Hedong. His spiritual bearing was refined and bright, his moral character surpassed others. After shaving his head and receiving ordination, he resided at Daxingshan Temple. He thoroughly understood the *Dharmaguptaka Vinaya* and was also versed in the *Mahāparinirvāṇa*. During the Renshou period, Emperor Wen commanded monks who understood dharma characteristics and were capable of propagation to distribute relics and send them to famous monasteries, erecting pagodas to enshrine them. The Master was also selected for this and went to Juecheng Temple in Jiangzhou. When entering the temple, he displayed the relics to monks and laypeople. Suddenly they emerged from a golden vase and divided into seven parts. Their light blazed brilliantly, piercing and illuminating the four directions. When they dug the foundation two *zhang* deep, they obtained one *sheng* of millet. They also experienced a yellow sparrow that was not afraid when people approached, taming circling the Buddha tower for a long time before disappearing by itself. They also saw two bodhisattvas manifesting forms above a stone casket, with a nun in front bowing respectfully with folded hands. Additionally they saw flying immortals, unicorns, phoenixes, yellow sparrows, twin trees, and other manifestations. For the three days before enshrinement, the golden light became increasingly brilliant, causing day and night to become indistinguishable. Countless eyes gazed in admiration, considering it unprecedented. At the end of the Daye era, he received imperial command to reside at Dachanding Temple and propagate the essential teachings. Students joyfully followed him like multitudes of streams flowing toward a great river. In his declining years he died at the original temple. His lifespan is not detailed.

**Biography of Two Vinaya Masters Haizang and Faqiang of the Sui**
The Vinaya Master's name was Haizang. His understanding and faith were firm and upright, taking the vinaya as his ultimate goal. He frequently lectured on the *Dharmaguptaka*, and his honorable reputation was widespread. When the Tang dynasty established the Ten Great Elders, the Master was actually included among them. The Vinaya Master's name was Faqiang. Initially he practiced the Dharma of Fajing, and after a long time flew his staff to Yamato, wearing his *kaṣāya* among mists, clouds, springs, and rocks, taking mind-contemplation as his urgent task. After his death, his body was exposed in the mountain wilderness, but at night there was a sacred lamp whose light flickered brilliantly. When monks and laypeople went to observe it, it would disappear, but when viewed from afar it could be seen again. After two months the illumination became increasingly bright. People of the time transmitted this as a miraculous

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event.

**Biography of Vinaya Master Huizhu of Xianglin Temple, Shizhou, Tang**
The Vinaya Master's name was Huizhu, of the Jia clan, a person of Yonggui County in Shizhou. His outstanding hereditary nature emerged naturally. At the mere age of six, he resolutely left the secular world and reverently made Master Bin his teacher. When the Dharma Master taught him the *Testament*, he could immediately memorize it. Without delay he entered under Vinaya Master Jiang's teaching circle to receive instruction. Regarding the *Lotus Sutra* he was also able to accomplish recitation. In the eastern quarters of the temple there was someone lecturing on secular law. The Master tried listening and understood its essential meaning as if he had long been familiar with it. He then posed ten questions that no one could answer. When he reached the age of twenty, he went to Ganlu Temple in the capital to receive full ordination. He concentrated on the *Dharmaguptaka* while also studying various texts comprehensively. Men and women, both dark-skinned and light-skinned, all bowed in reverence, following the prevailing influence and seeking the Way from him. One night the Master had a dream: for three days and three nights heaven and earth were in darkness, sentient beings lost their eyes, then returned to normal. Upon awakening his whole body was covered in sweat, not knowing what this meant. After one hundred days Zhou destroyed the Buddhist path, and then he understood it was a prophetic response. He immediately concealed his traces in the Southern Mountains. Drinking from streams and eating vegetables, he lived there comfortably. Different species of birds and beasts became naturally tame without reason, none daring to cause harm. Sometimes mountain spirits offered *Poria cocos* and sweet pine incense. Sometimes during the six-period practice, birds and beasts would follow along, reverencing Buddha and reciting sutras as if with the intention of listening respectfully. He continued to confer bodhisattva precepts for both the visible and invisible realms. Later there were macaques that gathered in groups to open roads. The Master said: "Your nature is restless and disturbing. What are you doing this for?" They said: "The temporal ruler is different. The Buddha-sun penetrates." After a short while auspicious dragons soared gracefully and fragrant vapors filled the mountain. Soon there was a divine person who calmly said to the Master: "A sage ruler has appeared in the world, with the era name Kaihuang." The Master was deeply puzzled and immediately came out to reach the capital. Indeed the Sui had

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received the Zhou abdication and Buddhism was greatly propagated. He then memorialized these events and was permitted to join the monastic order. During the Daye period he received imperial command to head Xianglin Temple in his home province. He constantly made promoting the *Dharmaguptaka* his occupation. At the beginning of Wude, Duke Lingyang governed Yizhou. Having little faith by nature, he brought over a hundred pack-loads of goods, traveled to Shizhou, and entered the temple to store them in the Buddha hall, lecture hall, and monks' quarters. None dared oppose this. The Master returned from the estate and saw this defilement and contamination. He immediately entered his quarters, took his staff and three robes, came out and sighed: "Life and death are decided today!" He raised his staff toward the donkeys and mules, and they all immediately fell prostrate as if dead. The Master lifted one pack-load in each hand and threw them into a pit. The county officials were greatly alarmed and seized the Master to file a report. Lingyang was delighted and said: "The Vinaya Master has broken my stinginess and greed—this is greatly beneficial!" He immediately presented him with ten *jin* of aloes wood and ten bolts of silk. Later when returning to the capital, he received bodhisattva precepts from him. He passed away without illness on a certain day of a certain month in the third year of Zhenguan. His worldly lifespan was eighty-nine years, his monastic years sixty-nine. Throughout his life the Master delighted in creating merit. He once built monasteries in the counties of Huang'an, Zitong, and Wulian—about twenty locations in total. They were all completed in an instant.

Praise says: Master Zhu secluded himself in the Southern Mountains where spiritual anomalies were manifest and clear. Sometimes mountain spirits offered incense, sometimes macaques practiced the Way, sometimes auspicious dragons soared with fragrant vapors filling the mountain, sometimes divine beings appeared to announce the sage emperor's accession to the throne. Such cases as these are more than one could enumerate. Alas, these were still just the surplus threads of the Master's Way. Yet without planting stones to have jade grow, how would one know his filial devotion?

**Biography of Vinaya Master Zhibao of Shengguang Temple, Jingzhao, Tang**
The Vinaya Master's name was Zhibao, a person of Hedong. His clan is not detailed. In his tender years he shaved his head, his nature upright and pure, outstanding...