一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
日顕。遠近瞻仰。若＿二霊裕法師。洪遵律師＿一。号為＿二 一時麟鳳＿一。
皆親臨＿二講筵＿一。莫＿レ不＿レ歎＿二其所得＿一。会隋高創＿二精藍＿一。延＿二有学
僧＿一。師欲＿下広振＿二律詮＿一流＿中暉帝壌＿上。随＿二本師＿一入＿レ関。大開＿二講肆＿一。
道香藹著。三輔欽＿レ風。自＿二律部東闡＿一 六百年間。伝＿二帰戒＿一者
多迷＿二体相＿一。五部混而未＿レ分。二見紛綸交雑。師尽然傷＿レ心。
乃著＿二 五部区分抄二十一巻＿一。括＿二其同異＿一。定＿二其廃立＿一。釈然
大観。大業初主＿二大禅定寺＿一。法化益盛。供事転厚。師抽＿二-撤
什物百有余段於相州雲門故墟＿一。建＿二塔廟於出家受戒二
所＿一。其制度崇広厳麗。鎣以＿二珠宝＿一。飾以＿二丹青＿一。巋然為＿二列
代之儀表＿一。貞観元年有＿二身毒三蔵＿一。大齎＿二梵本＿一。擬＿レ訳＿二唐
文＿一。大宗文皇帝勅＿レ師預＿二訳場＿一。凡有＿三義渉＿二于律＿一。皆諮＿レ師
而取＿レ正。八年皇帝於＿二台城西真安城内＿一為＿二穆太后＿一新建＿二
弘福寺＿一。素稔＿二師之行＿一。特勅為＿二第一座＿一。学者鱗萃。及＿二師
之唱導＿一生＿二大欣慰＿一。師立制厳峻。微渉＿二濫非＿一者即停＿二講座＿一。
有＿二惰＿レ学者＿一皆召而誨諭。聞者涕泣而無＿レ不＿二懲革＿一。毎＿二晦
望説戒＿一。先具＿二法物＿一。華香交飾。一衆合掌跪坐。兢竦終＿二於
前事＿一。説欲陳浄偏所＿二誡期＿一。毎＿レ講出＿レ罪濯＿二諸沈累＿一。故持
【右頁下段】
律之士争造＿二其門＿一。使＿三法正真宗全美流＿二于代＿一者師之力
也。九年四月二十二日示＿レ疾脱化。享＿レ寿六十又九。僧夏
四十有七。停＿レ龕八日。容色不＿レ変。緇素哀慟如＿レ喪＿二考妣＿一。
皇帝聞不＿レ勝＿二嗟惜＿一。令＿三百司供＿二-給喪具＿一。門弟子奉＿レ龕葬＿二
於京城西郊之龍首原＿一。是日諸寺僧侶競引＿二素幢＿一。充＿二-塞街
衢＿一。建＿二碑于弘福＿一。許敬宗為＿レ文。所＿レ著有＿二出要律儀綱目章。
小阿弥陀経抄等若干巻＿一。所度四部弟子指不＿レ勝＿レ計。嗣
法門徒若干人。有＿二 人室上首＿一住＿二西明寺＿一宣律師。
賛曰。荷＿二-擔仏祖綱宗＿一之任者。其所＿レ繋蓋甚重也。非＿二識
量浅浮者＿一。能所＿二委託＿一。首師以＿二英偉絶＿レ 人之姿＿一荷＿二-擔法正
之道＿一。独＿二-立隋唐之間＿一。猶＿三万星之中望＿二東南之月＿一。而南山
乃其的子。所謂深山大沢実生＿二龍蛇＿一者非耶。
　　唐京兆普光寺恵璡律師伝
律師名恵璡。揚州江都人也。其父姓呉。諱某。母某氏。及＿レ
娠＿レ師則失＿二常性＿一。辛腥俗味隔＿二-在唇吻之外＿一。識者以為。兒
之所＿レ致同＿二身子＿一矣。及＿レ誕神志高遠非＿二 人所＿一レ及。年甫＿二 七
歳＿一。心豔＿二空門＿一。道見＿二沙門＿一。合爪作＿二帰依状＿一。欣然忘＿レ還。父
【左頁上段】
母欣＿二其信＿一。遂放俾＿下依＿二栄法師＿一脱白＿上。師天性尤孝謹。執＿二-
侍左右＿一未＿二嘗暫離＿一。或於＿二栄牀下＿一敷＿二席于地＿一而伏。其至
誠皆類＿レ此也。会聞＿三栄講＿二摂論＿一。輒能覆講。纍纍如＿レ貫＿レ珠。
聞者解＿レ頣。仁寿中被＿レ詔従＿レ栄入＿レ内。勅住＿二禅定寺＿一。曁＿レ全＿二
戒足＿一。於＿二毘尼＿一益加＿二精進之力＿一。時遵首二律師。法幢双峙。
名重＿二 一時＿一。師従聴＿レ律各二十遍。亦磨＿二-切摂論＿一。円＿二-融毘尼＿一。
無＿二微不＿一レ探。有＿二顕皆窮＿一。大業間。群賊鼓＿二-行郊野＿一。所＿レ至摧
殄。無＿二敢拒者＿一。師神色不＿レ変。広開＿二倉廩＿一。大設＿二餚饌＿一。賊見
之相与開＿レ顔。皆飫＿二其食飲＿一。云＿二健道人＿一而去。師梵音鏗如
如＿レ出＿二金石＿一。雖＿二由来怠惰者＿一。聞＿二師説戒＿一側＿レ耳而感動。惟
恐其声止。貞観初任＿二雲華寺第一座＿一。弘＿二-闡宗旨＿一。震＿二-撼四
方＿一。学侶望＿レ風犇湊。曾未＿二幾何＿一移＿二普光＿一。儀制峻整。一衆
改＿レ観。八年某月日示＿レ疾入寂。閲世五十余。坐若干夏。
賛曰。梁智蔵服＿二-事其師＿一恭敬過＿二於子之事＿一レ父。嘗遇＿二師疾
甚不＿レ食多日＿一。蔵亦従＿レ之。待＿二師進＿一レ飲。蔵還進＿レ飲。璡公之
於＿レ師。雖＿二智蔵＿一蔑＿二以加＿一矣。其所＿下-以道契＿二主上＿一名落＿中 天下＿上
不＿二徒然＿一矣。嗚呼有＿レ若＿二璡公＿一。其符＿下合大戒所＿レ説孝＿二-順父
【左頁下段】
母師僧三宝＿一孝順至道之法＿上者也。可＿レ法也矣。
　　唐満徳善智真懿敬道四律師伝
満徳律師者。恵悟天開。卓爾超＿レ群。最善＿二講説＿一。学徒悦
服。善智律師者。博学洽聞。義理精微。護＿二-持正法＿一不＿二翅
堅城＿一。真懿律師者。居＿二京師西明寺＿一。専秉＿二道柄＿一。茂名峻
業穎出＿二朋儔＿一。時人以＿二律匠＿一称之。敬道律師者。操履清約
学通＿二内外＿一。並不＿レ測＿二其終＿一。
　　唐相州日光寺法砺律師伝
律師名法砺。俗姓李氏。趙郡人。生而異質。牙歯全具。志
学之年投＿二霊祐法師＿一削髪。儀容環麗。学業精贍。自＿二応法
受具之後＿一。持戒之心若＿レ護＿二浮嚢＿一。参＿二静洪律師＿一。親炙数歳。
夙夜勤学不＿レ輟。於＿二 四分律＿一。造＿二其微密＿一自＿レ是声光日熾。儕
輩罕＿レ有＿レ斉＿レ肩。後訪＿二淵公于恒州＿一。尋往＿二江南＿一。又還＿二鄴中＿一。
遍見＿二知識＿一倡＿二諸部綱目＿一。臨漳令裴師遠尊＿二師戒範＿一。請陞
座説法。赴＿二其会＿一者。皆当代象龍。如＿二慈潤恵休法師＿一是也。
師慨＿二律文広博而初学寄＿レ心無＿一レ帰。乃折＿二-衷諸説＿一。以疏＿二-通
四分＿一。以＿二貞観九年十月某日＿一示＿二寂于故鄴日光寺＿一。秋六

現代語訳

【右頁上段】
日に日に顕著になった。遠近から仰ぎ見られ、霊裕法師や洪遵律師のような、一時の麟鳳と号される人々も、皆親しく講筵に臨み、その所得を嘆賞しないことはなかった。たまたま隋の高祖が精藍を創建し、有学の僧を延請したとき、師は律の教えを広く振興して帝土に流輝させようと欲し、本師に随って関中に入った。大いに講座を開き、道の香りが藹々と著しくなった。三輔（長安周辺）の人々がその風格を欽慕した。律部が東に開かれてから六百年間、帰戒を伝える者は多く体相を迷い、五部が混在して未だ分かれず、二つの見解が紛糾して交雑していた。師はこれを深く憂いて心を痛め、そこで『五部区分抄』二十一巻を著し、その同異を括り、その廃立を定めた。釈然として大観を得た。大業初年に大禅定寺を主管し、法化がますます盛んになり、供養の事がより厚くなった。師は什物百余段を相州雲門の故墟から抽出撤去し、出家と受戒の二所に塔廟を建立した。その制度は崇高広大で厳麗であり、珠宝で輝かせ、丹青で飾った。巋然として歴代の儀表となった。貞観元年に天竺の三蔵があり、大いに梵本を齎して唐文に翻訳しようと擬していた。太宗文皇帝は師に訳場に預ることを勅した。凡そ義理が律に渉るものは、皆師に諮って正を取った。八年、皇帝は台城西の真安城内で穆太后のために新しく弘福寺を建立した。素より師の行いを熟知し、特に勅して第一座となした。学者が鱗のように集まり、師の唱導に及んで大きな欣慰を生じた。師の立制は厳峻で、微かでも濫非に渉る者があれば即座に講座を停めた。惰学の者があれば皆召して誨諭した。聞く者は涕泣して懲革しないことはなかった。毎月の晦日・望日の説戒には、先ず法物を具え、華香を交え飾った。一衆が合掌跪坐し、前事を終えるまで兢竦していた。説欲・陳浄は偏に誡めを期するところであった。毎講ごとに罪を出して諸々の沈累を濯った。故に持

【右頁下段】
律の士は争ってその門を造った。法正真宗を全美にして代に流伝させたのは師の力である。九年四月二十二日に示疾脱化した。寿を享けること六十九。僧夏四十七。龕に停めること八日、容色変わらず。緇素が哀慟すること考妣を喪うが如くであった。皇帝が聞いて嗟惜に勝えず、百司に命じて喪具を供給させた。門弟子は龕を奉じて京城西郊の龍首原に葬った。この日、諸寺の僧侶が競って素幢を引き、街衢に充塞した。弘福寺に碑を建て、許敬宗が文を為した。著すところには『出要律儀綱目章』『小阿弥陀経抄』等若干巻がある。度した四部弟子は指で勝計できず、嗣法の門徒若干人がある。人室の上首で西明寺に住む宣律師がある。

賛に曰く。仏祖の綱宗を荷擔する任にある者は、その繋るところ蓋し甚だ重い。識量浅浮な者では委託されることができない。首師は英偉で人に絶する姿を以て法正の道を荷擔し、隋唐の間に独立した。万星の中に東南の月を望むが如くであった。而して南山は乃ちその的子である。所謂「深山大沢は実に龍蛇を生ず」というのはこれではないか。

　　唐京兆普光寺恵璡律師伝
律師の名は恵璡。揚州江都の人である。その父は姓を呉といい、諱は某。母は某氏。師を娠してから常性を失い、辛腥俗味は唇吻の外に隔在した。識者は以為らく、兒の致すところは舎利弗と同じだと。誕生に及んで神志高遠で人の及ぶところではなかった。年わずか七歳にして、心は空門を豔慕した。道で沙門を見れば、合掌して帰依の状を作し、欣然として還ることを忘れた。父

【左頁上段】
母はその信を欣び、遂に放って栄法師に依って脱白させた。師の天性は尤も孝謹で、左右に執侍して未だかつて暫く離れたことがない。或いは栄の牀下に於いて席を地に敷いて伏した。その至誠は皆このような類であった。たまたま栄が『摂論』を講ずるのを聞き、輒ち能く覆講した。纍纍として珠を貫くが如く、聞く者は頤を解いた。仁寿中に詔を被って栄に従って内に入り、勅して禅定寺に住した。戒足を全うするに曁んで、毘尼に於いて益々精進の力を加えた。時に遵首二律師は、法幢双峙して名は一時に重かった。師は従って律を聴くこと各二十遍。亦た『摂論』を磨切し、毘尼を円融した。微として探らざるは無く、顕として窮めざるは有らず。大業の間、群賊が郊野に鼓行し、至るところ摧殄して、敢えて拒む者は無かった。師は神色変えず、広く倉廩を開き、大いに餚饌を設けた。賊はこれを見て相与に開顔し、皆その食飲に飫し、「健なる道人」と云って去った。師の梵音は鏗如として金石から出るが如くであった。由来怠惰な者といえども、師の説戒を聞けば耳を側てて感動し、惟だその声の止むことを恐れた。貞観初年に雲華寺第一座を任じ、宗旨を弘闡して四方を震撼した。学侶は風を望んで奔湊した。曾て幾何もならずして普光寺に移った。儀制峻整で、一衆観を改めた。八年某月日に示疾入寂した。世を閲ること五十余。坐すること若干夏。

賛に曰く。梁の智蔵がその師に服事したのは恭敬が子の父に事えるより過ぎていた。嘗て師の疾甚だしく多日食さざるに遇い、蔵も亦これに従った。師の飲を進めるのを待って、蔵還って飲を進めた。璡公の師に於けるは、智蔵といえども以て加うる蔑し。その道を以て主上に契合し名が天下に落ちたのは

【左頁下段】
徒然ではない。嗚呼璡公の若きは、その大戒所説の「父母・師僧・三宝に孝順し、孝順至道の法」に符合する者である。法とすべきである。

　　唐満徳・善智・真懿・敬道四律師伝
満徳律師は、恵悟が天開し、卓爾として群を超えた。最も講説を善くし、学徒が悦服した。善智律師は、博学洽聞で、義理精微であった。正法を護持すること堅城に翅ばざるが如くであった。真懿律師は、京師西明寺に居し、専ら道柄を秉った。茂名峻業が朋儔に穎出した。時人は律匠を以てこれを称した。敬道律師は、操履清約で学は内外に通じた。並びにその終わりを測ることができない。

　　唐相州日光寺法砺律師伝
律師の名は法砺。俗姓は李氏。趙郡の人。生まれながら異質で、牙歯が全て具わっていた。志学の年に霊祐法師に投じて削髪した。儀容環麗で、学業精贍であった。応法受具の後、持戒の心は浮嚢を護るが若くであった。静洪律師に参じ、親炙すること数歳。夙夜勤学して輟まなかった。四分律に於いて、その微密を造った。これより声光日々に熾んになった。儕輩で肩を斉しくする者は稀であった。後に恒州で淵公を訪ね、尋いで江南に往き、又鄴中に還った。遍く知識に見え、諸部の綱目を倡えた。臨漳令裴師遠は師の戒範を尊び、座に陞って説法することを請うた。その会に赴く者は、皆当代の象龍で、慈潤・恵休法師の如きがこれである。師は律文の広博で初学が心を寄せる帰するところが無いことを慨き、乃ち諸説を折衷して、以て四分を疏通した。貞観九年十月某日を以て故鄴の日光寺に於いて示寂した。秋六

英語訳

**Right Page Upper Section**
became increasingly prominent day by day. He was looked up to from far and near. Even such figures as Dharma Master Lingyu and Vinaya Master Hongzun, who were called the qilin and phoenix of their time, all personally attended his lecture sessions and never failed to admire his attainments. When Emperor Gao of Sui established monasteries and invited learned monks, the Master wished to broadly promote vinaya teachings and spread their radiance throughout the imperial realm, so he followed his original teacher into the capital region. He greatly opened lecture halls, and the fragrance of the Way became remarkably evident. The people of the Three Adjuncts (Chang'an region) admired his style. Since the vinaya division had been transmitted eastward for six hundred years, those who transmitted the precepts mostly misunderstood their essential characteristics. The five divisions were mixed together without distinction, and conflicting views were entangled in confusion. The Master deeply grieved and was pained by this, so he composed the "Excerpts on the Divisions of the Five Vinayas" in twenty-one volumes, outlining their similarities and differences and determining what should be discarded or established. This brought clear and comprehensive understanding. In the early Daye period he headed the Great Chanding Temple, where his Dharma influence became increasingly prosperous and offerings grew more abundant. The Master removed over one hundred items from the former site of Yunmen in Xiangzhou and built pagodas and temples at the two places where he had left home and received ordination. Their design was lofty, grand, solemn, and beautiful, decorated with jewels and painted with vermillion and blue. They stood majestically as models for successive generations. In the first year of Zhenguan, there was a tripitaka master from India who brought many Sanskrit texts intending to translate them into Chinese. Emperor Taizong commanded the Master to participate in the translation bureau. Whenever meanings touched upon vinaya matters, they all consulted the Master to determine correctness. In the eighth year, the Emperor newly built Hongfu Temple within Zhen'an City west of the palace for Empress Dowager Mu. Having long known the Master's conduct, he specially decreed him to be the first seat. Scholars gathered like fish scales, and when they encountered the Master's guidance and instruction, they generated great joy and comfort. The Master's established regulations were stern and strict - anyone who even slightly engaged in improper conduct would immediately have lectures suspended. Those who were lazy in study were all summoned for instruction and admonishment. Those who heard wept and without exception reformed. At each fortnightly precept recitation, he first prepared the ritual implements, decorating with flowers and incense. The entire assembly would join palms and kneel in reverent attention until the preliminary matters were concluded. The confession and purification were specifically for establishing admonishments. At each lecture he would expose faults and cleanse all heavy burdens. Therefore scholars of

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vinaya competed to visit his gate. That the True Dharma's authentic tradition could flow complete and beautiful to later generations was due to the Master's efforts. On the twenty-second day of the fourth month of the ninth year, he manifested illness and passed away. He lived sixty-nine years with forty-seven monastic summers. His body remained in the coffin for eight days without change of countenance. Monastics and laypeople grieved as if losing parents. When the Emperor heard, he could not contain his sighs of regret and ordered all government departments to supply funeral materials. His disciple-followers carried his coffin for burial at Longshou Plain in the western suburbs of the capital. On this day, monks from various temples competed to carry white banners, filling the streets and lanes. A stele was erected at Hongfu Temple with text composed by Xu Jingzong. His writings include the "Essential Outline Chapters of Vinaya Procedures," "Commentary on the Smaller Sukhāvatīvyūha Sūtra," and other works totaling several volumes. The four groups of disciples he ordained were too numerous to count, with several dharma-heir disciples. There was a leading disciple Xuanlü living at Ximing Temple.

Praise says: The responsibility of bearing the essential principles of the Buddha-ancestors is indeed extremely weighty. It cannot be entrusted to those of shallow understanding and superficial capacity. Master Shou, with his heroically outstanding character surpassing others, bore the path of True Dharma and stood independently between the Sui and Tang dynasties, like looking at the southeastern moon among ten thousand stars. And Nanshan was precisely his worthy successor. Is this not what is meant by "deep mountains and great marshes truly produce dragons and serpents"?

**Biography of Vinaya Master Huijin of Puguang Temple, Jingzhao, Tang**
The Vinaya Master's name was Huijin, a native of Jiangdu in Yangzhou. His father's surname was Wu, personal name unknown. His mother was of a certain clan. When she was pregnant with the Master, she lost her normal disposition - pungent, fishy, and mundane flavors were kept outside her lips. Those with insight thought the child's influence was the same as Śāriputra's. When he was born, his spiritual aspiration was lofty and far-reaching, beyond what others could attain. At barely seven years old, his heart yearned for the religious life. When he saw monks on the road, he would join his palms in a gesture of taking refuge, joyfully forgetting to return home. His father and

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mother were delighted by his faith and let him depend on Dharma Master Rong to leave the householder's life. The Master's nature was especially filial and reverent - he served constantly at his teacher's side and never left him even briefly. Sometimes he would spread a mat on the ground under Master Rong's bed and lie prostrate there. His utmost sincerity was all of this type. When he happened to hear Rong lecture on the *Mahāyānasaṃgraha*, he could immediately give repeat lectures, flowing continuously like stringing pearls, causing listeners to nod with understanding. During the Renshou period he was summoned by imperial decree to follow Rong into the palace and was commanded to reside at Chanding Temple. Upon completing his full precepts, he applied even more diligent effort to the vinaya. At that time Vinaya Masters Zun and Shou had their dharma banners standing side by side, their reputations weighty in that era. The Master attended their vinaya lectures twenty times each. He also thoroughly studied the *Mahāyānasaṃgraha* and perfectly integrated the vinaya. There was nothing subtle he did not explore, nothing manifest he did not exhaust. During the Daye period, bands of rebels marched through the countryside, destroying everything they encountered with none daring to resist. The Master's expression did not change - he widely opened the granaries and provided abundant food and drink. When the rebels saw this they smiled at each other, all satiated themselves with the food and drink, called him a "fine monk," and departed. The Master's chanting voice was resonant like metal and stone. Even those who were habitually lazy, upon hearing the Master recite precepts, would prick up their ears in emotional response, only fearing his voice would stop. In early Zhenguan he was appointed first seat of Yunhua Temple, broadly expounding the essential teachings and causing震動 throughout the four directions. Students flocked to him like wind. Not long after, he transferred to Puguang Temple. His ceremonial regulations were strict and orderly, transforming the entire assembly's perspective. In the eighth year on a certain day of a certain month, he manifested illness and entered nirvana. He lived over fifty years, sitting for a certain number of summers.

Praise says: Liang's Zhizang in serving his teacher showed reverence exceeding that of a son serving his father. Once when he encountered his teacher being severely ill and not eating for many days, Zang also followed suit. Only when waiting for the teacher to take drink would Zang then take drink. Master Jin's relationship to his teacher - even Zhizang could not have surpassed it. That he harmonized with the ruler through the Way and his name resounded throughout the realm was

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not without reason. Alas, one like Master Jin truly corresponds to what the great precepts teach about "being filial and obedient to parents, teachers, monks, and the Three Jewels - the dharma of ultimate filial obedience to the Way." He is worthy of emulation.

**Biography of Four Vinaya Masters: Mande, Shanzhi, Zhenyi, and Jingdao of Tang**
Vinaya Master Mande had heaven-opened wisdom and understanding, standing alone and surpassing the crowd. He was most skilled at lecturing and explanation, with students delighting in submission to him. Vinaya Master Shanzhi was broadly learned with extensive knowledge, his doctrinal understanding precise and subtle. His protection and maintenance of the True Dharma was like a fortress. Vinaya Master Zhenyi resided at Ximing Temple in the capital, exclusively wielding the handle of the Way. His distinguished reputation and outstanding achievements stood out among his peers, with contemporaries calling him a vinaya master craftsman. Vinaya Master Jingdao had pure and modest conduct with learning penetrating both inner and outer teachings. None could fathom their ends.

**Biography of Vinaya Master Fali of Riguang Temple, Xiangzhou, Tang**
The Vinaya Master's name was Fali, secular surname Li, a native of Zhaojun. Born with extraordinary qualities, his teeth were all complete. In his years of aspiring to learning he took refuge with Dharma Master Lingyou and had his hair shaved. His appearance was perfectly beautiful and his scholarly attainments precise and complete. After receiving full ordination according to the Dharma, his mind in maintaining precepts was like protecting a floating bag. He studied under Vinaya Master Jinghong, receiving close instruction for several years. Day and night he studied diligently without cease. Regarding the *Dharmaguptaka Vinaya*, he penetrated its subtle mysteries. From this point his reputation and influence grew daily more brilliant. Among his contemporaries few could match his stature. Later he visited Master Yuan in Hengzhou, then went to Jiangnan, and returned again to Ye. He met spiritual advisors everywhere and promoted the essentials of all the divisions. Magistrate Pei Shiyuan of Linzhang revered the Master's precept model and invited him to ascend the seat and expound Dharma. Those who attended his assemblies were all dragons and elephants of the age, such as Dharma Masters Cirun and Huixiu. The Master lamented that the vinaya texts were vast and extensive while beginning students had no foundation for their aspirations, so he synthesized various explanations to elucidate the *Dharmaguptaka*. On a certain day in the tenth month of the ninth year of Zhenguan, he passed away at the former Riguang Temple in Ye. Autumn, sixth