一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
俗。受戒之後専＿二精律品＿一。博学洽聞。旁著＿二-為文辞＿一。森然有＿二
奇気＿一。初開＿二-法於勝光＿一。次転＿二禅定＿一。臨＿レ衆有＿レ法。律＿レ己甚厳。
日唯一食。雖＿レ疾不＿レ違。低＿レ目仰＿レ手依＿レ法受之。不＿下以＿二甘苦＿一
異＿中其心＿上。痛＿二-惜施福＿一。雖＿二残水余濺＿一而無＿レ遺。若遇＿二重病＿一余＿二
一両匙＿一者。停貯多＿レ日可＿レ得＿二升許＿一。親看＿二温煮＿一。命＿二浄人＿一食
之。人問＿二其故＿一曰。僧食難＿レ棄。不＿レ可＿二妄軽＿一レ業。聴者信服。又
恐＿レ傷＿二種相＿一。皆留＿二子実＿一。由＿二知＿レ法者少＿一。疑＿レ未＿二詳撿＿一。其知量
敬護皆若＿レ此也。後還＿二勝光＿一。厲＿レ業弥峻。時有＿二忽漉＿レ水者＿一。
師慨＿三深乖＿二慈惻＿一。為＿レ衆自執＿二漉具＿一。無＿レ辞＿二其労＿一。武徳末年
示＿レ疾。招＿二友人恵満＿一。告＿レ別訖。奄然長逝。世寿僧臘倶不＿レ
可＿レ考。師平素沈静不＿レ宿＿二俗舎＿一。若有＿二遠行＿一則栖＿二林野＿一。三
衣常被。缾盋自随。不＿レ執＿二俗器＿一。不＿レ親＿二音楽＿一。五岳六府誓
不＿二身経＿一云。
賛曰。律為＿レ重＿二蟲命＿一故結＿二飲用二戒＿一。登壇之戒子莫＿レ不＿レ
従＿二-事于斯＿一。然求＿乙若＿下首＿二于万衆＿一而自執＿中漉水事＿上者＿甲鮮也。
前幽公毎＿レ有＿二用水＿一躬自詳観。今保公自執＿二漉具＿一不＿レ辞＿二
労勩＿一。其設＿レ心措＿レ慮実与＿二諸仏＿一同一慈＿二-憫有情＿一非＿二仁之
【右頁下段】
至者＿一哉。世有＿二濫学大乗之夫＿一。藐＿二-視漉水者＿一曰。是区区小
乗之為。方外達人不＿レ在＿レ是也。果是何言歟。知＿二殺＿レ大為＿一レ罪
矣。而不＿レ知＿二殺＿レ小為＿一レ罪乎。拠＿三含霊皆有＿二仏性＿一。則何小大
之云乎哉。菩薩戒経称。一切有命者不＿レ得＿二故殺＿一。何其不＿レ
思之甚也噫。
　　唐益州龍居寺恵成詵律師伝
律師諱智詵。恵成其字也。族出＿二徐州徐氏＿一。炫法師之弟
也。幼脱＿二塵覊＿一。節操爽抜。受具之後。翔＿二-翺蜀之律肆＿一。解恵
日隆。時天下大乱。師知＿二事不＿一レ可＿レ為。鳴＿レ鼓而退。隠＿二於南
嶺＿一。終南大白形影相弔。及＿三有隋啓＿二正法＿一。首＿二衆衲于長安＿一。
於＿レ是丕開＿二律蔵＿一。道俗蜂屯。益州総管蜀王秀尊＿二師制行
之堅＿一。請主＿二蜀之法聚寺＿一。当＿二入寺時＿一。王自出尽＿レ礼迎接。乃
就＿レ寺設＿二大斎＿一。師捉＿レ筯将＿レ食。問＿二左右＿一曰。此処護浄否。曰
否。師奮然而起曰。此洋銅。何得＿レ噉也。於＿レ是衆数千人一
時皆散。其剛毅此類也。師在＿レ衆気如＿二獅子王＿一。見者心戦。
有＿二僧道恢＿一。素兇険不＿レ服＿レ 人。一日見＿レ師。百脈已沈。四肢
不＿レ挙。人問＿二其故＿一曰。此師仏法中王。厳正不＿レ可＿レ犯也。嘆
【左頁上段】
服而去。其見＿レ憚亦如＿レ此。晩年佚＿二-老于龍居寺＿一。不＿レ出＿二林
藪＿一者四十余年。名利不＿レ于＿レ懐。財宝不＿レ為＿レ念。大忘＿二 人世＿一。
漢公李袞欽＿二師戒徳＿一。致＿レ書懇請。師有＿二答書＿一。其略曰。辱＿三
使至止幷以＿二誠言＿一。披閲循環一言三復。文清＿二淥水＿一。理破＿二
秋毫＿一。貧道戒行多闕。化術無＿レ方。宅＿二身荒谷＿一 四十余載。狎＿二
魚鳥＿一以樵歌。習＿二禅那＿一思＿二般若＿一。以＿レ此卒＿レ歳。分填＿二溝■【壑ヵ】＿一云
云。遂辞不＿レ赴。人咸高＿二其品操＿一。而無＿レ不＿二悦慕＿一。武徳元年十
月一日溘然坐逝。世寿八十。僧臘若干。
賛曰。四分律云。不＿レ応＿二界内共＿レ食宿煮＿レ食食＿一。若食如法治
護浄。経亦云。由＿レ有＿二宿捉等＿一。衆僧食＿二不浄食＿一。後堕＿二臭園
池中＿一。五百万世受＿二苦悩＿一。成公洋銅之言。豈虚発者哉。可＿レ
謂了＿二-別学処＿一。不＿レ看＿二他面＿一也。至＿下於甘＿二清素＿一以遂＿二夙志＿一。依＿二
林藪＿一以終＿中 天年＿上。則不＿三肯後＿二匡廬遠公之韻＿一美矣。

律苑僧宝伝巻第三
【左頁下段】
律苑僧宝伝巻第四

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐京兆弘福寺智首律師伝
律師名智首。嗣＿二河北＿一。俗縁皇甫氏。安定玄晏先生之後
也。母某氏。後絶＿二首飾＿一入＿二道門＿一。進＿二具戒＿一。曰＿二法施比丘尼＿一。
師負＿レ志卓犖。辞気貞正。総角萠＿二離俗之心＿一。挺＿レ身去＿レ縛。
礼＿二相州雲門寺智旻和尚＿一成＿二息慈＿一。夙智所＿レ発尤好＿二毘尼＿一。
凡所＿二習学＿一了無＿二凝滞＿一。敏悟之声早満＿二郷邦＿一。年二十又二。
升壇稟＿二大戒＿一。雖＿レ従＿二師授＿一而得不未＿レ知。預於＿二古仏塔前＿一
請祈顕証＿一。竭＿レ誠不＿レ綴。忽蒙＿二降仏摩頂＿一。身心安泰。方知＿二感
戒有＿一レ実。自＿レ此擔＿レ簦請＿レ業。或経或律。其志淵嚝欲＿二皆呑
納＿一之。該博之外。尤所＿レ長者四分律也。聞＿三河北道洪律師
道重＿二 一時＿一。乃往謁。洪一見器＿レ之。師資契会。同学七百人。
実龍象蹴踏。師頭角特高。年僅而立。頻開＿二律席＿一。権実兼
行。其為＿レ弁也縦横放肆若＿レ舞＿二太阿＿一。莫＿二之能敵＿一。於＿レ是声光

現代語訳

【右頁上段】
俗を抜いていた。受戒の後は専ら律品に精進した。博学で見聞が広く、傍ら文辞を著すことにも長けていた。森然として奇気があった。初め勝光寺で開法し、次に禅定寺に転じた。衆に臨んで法があり、己を律することは甚だ厳しかった。日に唯一食のみで、病気になっても違えなかった。目を低くし手を仰いで法に依って之を受け、甘苦によってその心を異にすることはなかった。施福を痛惜し、残水余濺といえども遺すことがなかった。もし重病に遇って一両匙を余らせる者がいれば、停貯すること多日にして升許を得ることができた。親しく温煮を看て、浄人に命じてこれを食べさせた。人がその故を問うと曰く「僧食は棄て難い。妄りに業を軽んじてはならない」と。聞く者は信服した。また種相を傷つけることを恐れ、皆子実を留めた。法を知る者が少ないために、未だ詳しく検討されていないことを疑った。その知量・敬護は皆このようであった。後に勝光寺に還り、業を励むこと弥々峻しくなった。時に忽然として水を漉すことを忘れる者があった。師は深く慈惻に乖くことを慨き、衆のために自ら漉具を執り、その労を辞さなかった。武徳末年に病を示し、友人恵満を招いて別れを告げ終わって、奄然として長逝した。世寿・僧臘ともに考えることができない。師は平素沈静で俗舎に宿らず、もし遠行があれば林野に栖んだ。三衣を常に被り、瓶鉢を自ら随え、俗器を執らず、音楽に親しまず、五岳六府に身を経ることを誓わなかったという。

賛に曰く。律が虫の命を重んずるが故に飲用二戒を結ぶ。登壇の戒子でこれに従事しない者はない。然れども万衆の首となって自ら漉水の事を執る者を求めるのは稀である。前の幽公は水を用いることがある毎に躬ら詳しく観察した。今保公は自ら漉具を執って労勩を辞さない。その心を設け慮を措くこと実に諸仏と同一に有情を慈憫すること、仁の

【右頁下段】
至でない者であろうか。世に大乗を濫学する夫があり、漉水する者を藐視して曰く「これは区区たる小乗の為すところなり。方外の達人はこれに在らず」と。果たしてこれは何の言か。大を殺すことが罪であることを知っていながら、小を殺すことが罪であることを知らないのか。含霊皆仏性ありというに拠れば、則ち何ぞ小大の云うことがあろうか。菩薩戒経に称す「一切有命者を故殺してはならない」と。何とその思わざることの甚だしいことよ、噫。

　　唐益州龍居寺恵成詵律師伝
律師は智詵を諱とし、恵成はその字である。族は徐州徐氏の出で、炫法師の弟である。幼くして塵覊を脱し、節操は爽抜であった。受具の後、蜀の律肆に翔翱し、解恵は日々隆んになった。時に天下大乱となり、師は事の為すべからざることを知り、鼓を鳴らして退いた。南嶺に隠れ、終南・大白で形影相弔した。有隋が正法を啓くに及んで、長安で衆衲に首たった。ここに於いて律蔵を丕開し、道俗が蜂屯した。益州総管蜀王秀は師の制行の堅きを尊び、蜀の法聚寺を主とすることを請うた。寺に入る時に当たって、王は自ら出でて尽礼迎接した。乃ち寺に就いて大斎を設けた。師は筯を捉って将に食せんとし、左右に問うて曰く「此処は護浄なるや否や」と。「否」と曰った。師は奮然として起って曰く「此れは洋銅なり。何ぞ噉を得んや」と。ここに於いて衆数千人が一時に皆散った。その剛毅はこの類である。師が衆に在るとき気は獅子王の如く、見る者は心戦した。僧道恢という者があり、素より兇険で人に服さなかった。一日師を見ると、百脈已に沈み、四肢挙がらなかった。人がその故を問うと曰く「此の師は仏法中の王なり。厳正にして犯すべからず」と。嘆

【左頁上段】
服して去った。その見憚もまたこのようであった。晩年に龍居寺で佚老し、林薮を出でないこと四十余年であった。名利は懐に入らず、財宝は念と為さず、大いに人世を忘れた。漢公李袞は師の戒徳を欽い、書を致して懇請した。師は答書があり、その略に曰く「使の至止を辱し並びに誠言を以てす。披閲循環し一言三復す。文は淥水に清く、理は秋毫を破る。貧道戒行多く闕き、化術方無し。身を荒谷に宅すること四十余載。魚鳥に狎れて樵歌し、禅那を習い般若を思う。此を以て歳を卒う。分かに溝壑を填めん」云々と。遂に辞して赴かなかった。人咸くその品操を高しとし、悦慕せざる者はなかった。武徳元年十月一日溘然として坐逝した。世寿八十。僧臘若干。

賛に曰く。四分律に云う「界内で共に食宿し煮食して食してはならない。もし食すれば如法に治して護浄せよ」と。経にも云う「宿捉等があることによって、衆僧が不浄食を食し、後に臭園池中に堕ちて、五百万世苦悩を受ける」と。成公の洋銅の言は、豈に虚発であろうか。学処を了別し、他面を看ざると謂うべきである。清素を甘んじて夙志を遂げ、林薮に依って天年を終えることに至っては、則ち匡廬遠公の韻美に後れることを肯じない。

律苑僧宝伝巻第三

【左頁下段】
律苑僧宝伝巻第四

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師

　　唐京兆弘福寺智首律師伝
律師の名は智首。河北の嗣。俗縁は皇甫氏。安定玄晏先生の後である。母某氏。後に首飾を絶って道門に入り、具戒を進めた。法施比丘尼と曰った。師は志を負うこと卓犖で、辞気は貞正であった。総角にして離俗の心を萌し、身を挺して縛を去った。相州雲門寺智旻和尚を礼して息慈と成った。夙智の発する所、尤も毘尼を好んだ。凡そ習学する所、了として凝滞無し。敏悟の声早くも郷邦に満ちた。年二十二にして、壇に升って大戒を稟けた。師から授かったとはいえ、得たか未だ知らざるかを知らず、古仏塔前に預って請祈顕証した。誠を竭して綴れず。忽ち降仏摩頂を蒙り、身心安泰となった。方に感戒実有ることを知った。これより簦を擔って業を請うた。或いは経、或いは律。その志淵嚝として皆呑納せんと欲した。該博の外、尤も長ずる所は四分律である。河北道洪律師が道一時に重いと聞き、乃ち往謁した。洪一見してこれを器とした。師資契会し、同学七百人。実に龍象蹴踏であった。師は頭角特に高く、年僅かに而立で、頻りに律席を開いた。権実兼行し、その弁為や縦横放肆として太阿を舞うが若く、これに能く敵する者莫し。ここに於いて声光

英語訳

**Right Page Upper Section**
outstanding among the secular. After receiving ordination, he concentrated exclusively on vinaya studies. He was broadly learned with extensive knowledge, and was also skilled at composing literary works. He possessed an imposing spiritual presence. Initially he taught the Dharma at Shengguang Temple, then transferred to Chanding Temple. When facing the assembly he had the Dharma, and in disciplining himself he was extremely strict. Each day he took only one meal, and even when ill he did not deviate from this. With lowered eyes and upturned hands he received according to the Dharma, never allowing sweet or bitter to alter his mind. He deeply cherished merit from offerings—even remnant water and leftover drops were never wasted. If encountering seriously ill patients who left behind one or two spoonfuls, he would store these for many days until a *sheng* measure could be obtained. He would personally oversee the warming and cooking, commanding pure attendants to consume it. When people asked the reason, he said: "Monastic food is difficult to discard. One must not carelessly slight karmic consequences." Listeners were convinced and submitted. Also fearing harm to seed-nature, he always preserved seeds and fruits. Due to few people understanding the Dharma, he suspected matters had not been thoroughly examined. His understanding, measurement, reverence, and protection were all like this. Later he returned to Shengguang Temple where his practice became increasingly rigorous. At times there were those who carelessly forgot to strain water. The Master grieved deeply at this deviation from compassion, and for the sake of the assembly personally took up the straining implements, not refusing the labor. In the final years of Wude he manifested illness, summoned his friend Huiman, finished bidding farewell, and peacefully passed away. Both his worldly lifespan and monastic years cannot be determined. The Master was usually composed and quiet, never lodging in lay dwellings. If he had distant travels he would rest in forests and wilderness. He constantly wore the three robes, personally carried his water bottle and bowl, did not handle secular vessels, did not engage with music, and vowed never to personally visit the Five Sacred Mountains and Six Prefectures.

Praise says: Because the vinaya values insect life, it establishes the two precepts regarding drinking and consumption. Among those who ascend the ordination platform, none fail to engage in this practice. However, it is rare to find one who, while leading ten thousand people, personally undertakes the task of straining water. Previously Master You would personally examine in detail whenever water was to be used. Now Master Bao personally takes up the straining implements without declining the toil. His establishing of intention and placing of consideration truly shares with all Buddhas the same compassion for sentient beings—is this not the ultimate of

**Right Page Lower Section**
benevolence? In the world there are men who falsely study Mahayana who look down upon those who strain water, saying: "This is the petty work of narrow Hinayana. Enlightened persons beyond convention are not concerned with this." What kind of statement is this really? You know that killing large beings is sinful, yet do not know that killing small beings is also sinful? According to the principle that all beings containing consciousness possess Buddha-nature, what distinction between small and large could there be? The *Bodhisattva Precepts Sutra* states: "All living beings must not be intentionally killed." How extremely thoughtless this is! Alas.

**Biography of Vinaya Masters Huicheng and Zhen of Longju Temple, Yizhou, Tang**
The Vinaya Master's taboo name was Zhizhen, Huicheng being his courtesy name. His clan descended from the Xu family of Xuzhou, and he was the younger brother of Dharma Master Xuan. In youth he cast off worldly bonds, his moral integrity outstanding and exceptional. After receiving full ordination, he soared among Shu's vinaya schools, his wisdom and understanding growing daily more profound. When the realm fell into great chaos, the Master knew affairs were impossible to manage, beat the retreat drum and withdrew. He hid in the Southern Mountains, with Zhongnan and Daibai offering mutual solace through their forms and shadows. When the Sui established the True Dharma, he led the assembled monks in Chang'an. Thereupon he greatly opened the vinaya treasury, with monastics and laypeople swarming like bees. The Yizhou Regional Commander, Shu Prince Xiu, revered the Master's firm moral conduct and requested him to head Faju Temple in Shu. When entering the temple, the Prince personally came out to welcome him with full ceremony. He then held a great feast at the temple. The Master took up his chopsticks about to eat and asked those beside him: "Is this place maintained in purity?" They said no. The Master rose resolutely and said: "This is molten copper—how can it be consumed?" Thereupon several thousand people all dispersed at once. Such was his firm resolve. When the Master was among the assembly his bearing was like that of a lion king, causing those who saw him to tremble in their hearts. There was a monk named Daohui who was naturally fierce and dangerous, submitting to no one. One day upon seeing the Master, his pulse immediately sank and his limbs would not move. When people asked the reason he said: "This Master is a king within the Buddha Dharma, stern and upright, not to be violated." With sighs of

**Left Page Upper Section**
submission he departed. Such was the awe he inspired. In his later years he lived in retirement at Longju Temple, not emerging from forest groves for over forty years. Fame and profit did not enter his thoughts, wealth and treasures were not his concerns—he greatly forgot the human world. Duke Han Li Gun admired the Master's precept-virtue and sent letters with earnest invitations. The Master had a reply letter, which briefly said: "I am honored by your messenger's arrival and sincere words. Reading and reviewing repeatedly, reflecting thrice on each phrase—your writing is clear as green water, your reasoning penetrates the finest detail. This poor monk's precept-conduct has many deficiencies, his transformative methods lack proper direction. Dwelling in wild valleys for over forty years, intimate with fish and birds while singing woodsman's songs, practicing dhyana and contemplating *prajñā*—thus I complete my years, content to fill ditches and ravines," and so forth. He thus declined and did not go. People all esteemed his character and conduct highly, and none failed to admire him with delight. On the first day of the tenth month in the first year of Wude, he suddenly passed away while sitting. His worldly lifespan was eighty years, his monastic years a certain number.

Praise says: The *Dharmaguptaka Vinaya* states: "One should not eat, lodge, or cook food together within the boundary. If one eats, it should be properly treated according to Dharma to maintain purity." The sutras also state: "Due to storing overnight and handling, when the assembled monks eat impure food, they later fall into foul garden ponds and suffer torment for five million lifetimes." Master Cheng's words about molten copper—how could they be empty utterances? This can be called understanding the training rules clearly without regard for others' opinions. As for accepting simple fare to fulfill long-held aspirations and relying on forest groves to complete one's natural lifespan, he would not consent to fall behind the elegant style of Master Yuan of Kuanglu.

*Vinaya Garden Monastic Jewel Biographies Volume Three*

**Left Page Lower Section**
*Vinaya Garden Monastic Jewel Biographies Volume Four*

Compiled by Later Student Monk Huijian of Anyang Temple, Eastern Lake
*Masters of China*

**Biography of Vinaya Master Zhishou of Hongfu Temple, Jingzhao, Tang**
The Vinaya Master's name was Zhishou, heir of Hebei. His secular connection was the Huangfu clan, descendant of Master Xuanyan of Anding. His mother, of a certain clan, later gave up jewelry and entered the religious path, advancing in full precepts, called Bhikṣuṇī Fashi. The Master bore aspirations that were outstanding and exceptional, his speech and bearing upright and proper. In his youth he sprouted thoughts of leaving the secular world, straightening his body to cast off bonds. He paid respects to Venerable Zhimin of Yunmen Temple in Xiangzhou and became his spiritual son. His early wisdom particularly favored the vinaya. In all his studies there was no confusion or stagnation. His reputation for keen understanding early filled his native region. At age twenty-two he ascended the ordination platform to receive the great precepts. Though he received them from his teacher, not knowing whether he had truly obtained them, he made supplications before an ancient Buddha pagoda requesting clear verification. Exhausting his sincerity without cease, suddenly he received a Buddha's descent and head-touching, his body and mind becoming peaceful. Only then did he know that responsive ordination was real. From this point he shouldered his umbrella seeking instruction—sometimes sutras, sometimes vinaya. His aspiration was profound and lofty, wanting to swallow and absorb them all. Beyond his comprehensive learning, what he particularly excelled in was the *Dharmaguptaka Vinaya*. Hearing that Vinaya Master Daohong of Hebei had a weighty reputation of the time, he went to pay respects. Hong immediately recognized his capacity upon seeing him. Teacher and student formed a harmonious connection, with seven hundred fellow students—truly a gathering of dragons and elephants. The Master's talents were especially outstanding. At barely thirty years of age, he frequently opened vinaya lecture seats. He practiced both provisional and ultimate teachings. His eloquence was unrestrained and bold, like wielding the great sword *Tai'a*—none could match him. Thereupon his reputation and influence