一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
十有七。夏未＿レ詳。講＿レ律四十余遍。其見＿二于著述＿一者。有＿二 四
分疏十巻。羯磨疏三巻。捨懺儀軽重敍等若干巻＿一。所化
弟子若干人。
　　唐普光寺玄琬律師伝
律師名玄琬。一名恵琬。族楊氏。弘農華陰人也。童丱明
敏。邈焉異＿二於常倫＿一。年甫＿二舞象＿一。礼＿二曇延法師＿一為＿二弟子＿一。
習＿二乎僧業＿一。勤恪之心。同列靡＿レ及。既而登＿二戒法＿一。有＿二南詢
之志＿一。俄聞＿三洪遵律師開＿二法于大興善寺＿一。特往参謁。服勤
三載。持犯開遮之旨。軽重制聴之奥。莫＿レ不＿二貫穿＿一。師之
志猶未＿レ已。学＿二涅槃於本師＿一。伝＿二摂論于遷公＿一。至若法華大
集楞伽勝鬘地論中百等所有奥義。如＿レ指＿二諸掌＿一。自＿レ是化
制之学両無＿レ所＿レ愧矣。既而提＿二-唱宗乗＿一。有＿三声絶＿二-出於四方＿一。
学子翕然嚮＿レ之。講演之余力営＿二福事＿一。仁寿二年。鋳＿二-迦文
丈六金像＿一。先＿レ是先師延公将＿レ有＿二此挙＿一。未＿レ潰＿二于成＿一。齎＿レ志
而没。師于＿レ是卒＿二先志＿一。当＿レ事＿二鑪錘＿一感＿下 天雨＿二妙華飛颺状
如＿中雲母＿上。是夕天楽弥＿レ空。凌＿レ晨乃息。及＿レ開＿レ模慈容穆如
観者起＿レ敬。又造＿二経蔵於四所＿一。荘厳尽＿レ美也。師慨＿下運距＿二像
【右頁下段】
末＿一有＿レ虧＿二帰禁＿一。至＿二於授受＿一遮難滋彰＿上。乃厳＿二-飾道場＿一。尋＿二諸
懺法＿一毎春於＿二受戒之首＿一依＿二 三十五仏及千転神呪＿一潔斎
行道。使＿二彼毀禁之流徴＿レ源返＿レ浄登＿レ壇納＿レ法明白無＿一レ疑。
可＿レ謂＿二護法菩薩＿一也。逮＿二貞観初年＿一。太宗文皇帝聞＿二師道化＿一。
詔入＿レ宮為＿二妃嬪及皇太子諸王等＿一授＿二菩薩大戒＿一。有＿レ令剏＿二
普光寺＿一。延＿レ師開山。尋下＿レ勅於＿二苑内徳業寺＿一。為＿二皇后＿一写＿二
大蔵経＿一。又於＿二延興寺＿一更造＿二蔵経＿一。並委＿レ師監護。其光栄
至＿レ此。由＿レ是傾嚮者益多。左僕射蕭瑀兄弟。右僕射杜如
晦。大将軍薜万徹昆季幷母氏等。一時名公貴人。或従受＿レ
戒。或従問＿レ道。皆屈＿レ勢而師事焉。師毎＿二授戒説法＿一。異類鬼
神群集如＿二承受相＿一。自＿レ非＿二至功冥被＿一烏能致＿レ此哉。一日師
致＿レ書感＿二-悟皇太子＿一曰。元正告＿レ始。景福惟新。伏惟殿下膺＿レ
時納＿レ祐。罄無＿レ不＿レ宜。但琬夙縈＿二沈痾＿一不＿レ獲＿二奉慶＿一。蒙＿レ降＿二逮
問＿一。無＿レ任＿二荷戢＿一。感＿二-顧恩隆＿一。罔＿レ知＿レ攸＿レ厝。今略＿二経中要務
四条＿一。惟願留＿レ意。一曰行慈。謂依＿二涅槃梵行之文＿一含養兼
済。二曰減殺。謂東宮常膳多＿レ所＿二烹宰＿一。殿下以＿二 一身之料＿一
遍擬＿二群寮＿一。乃至断命所＿レ由莫＿レ不＿三皆推＿二殿下＿一。請少＿二殺生＿一
【左頁上段】
以永＿二寿命＿一。三曰順気。謂不殺曰＿レ仁。仁主＿二肝木＿一。木属＿二春
生＿一。殿下位処＿二少陽＿一。請春季禁＿レ殺断＿レ肉以順＿二陽和＿一。四曰
奉斎。謂年三斎月六斎。何者今享＿二大福＿一咸資＿二往因＿一。復能
進＿レ徳弥増＿レ美矣。皇太子答曰。辱＿二師妙法四科＿一。謹当＿下緘＿二之
心府＿一。奉以＿二周旋＿一。永藉＿二勝因＿一。用資＿中冥祐＿上。余文不＿レ載。其
言令之行至＿レ若＿レ此也。九年下＿レ詔断＿レ殺。十年冬杪師忽微
恙作。又致＿二啓東宮＿一。累以＿二大法＿一。又上＿二遺表＿一。其略曰。聖帝
明王恭＿二敬三宝＿一。沙門或者犯＿レ法不＿レ応＿二与＿レ民同＿一レ科。乞付＿二
所属＿一。以＿二僧律＿一治之。幷上＿二安養蒼生論。三徳論各一巻＿一。帝
嘉納之。臘月七日集＿レ衆遺誡。嘱＿下-付扶＿二-持法門＿一之意＿上。其
言哀切。聞者潜然。又云。余廕施＿二諸衆生＿一。余骸依＿レ古焚
棄。母＿下徇＿二世俗＿一行＿中祭奠之礼＿上。言尽怡然而逝。春秋七十
有五。四衆哀慟。声動＿二朝野＿一。帝遣＿二太子臨弔＿一。乃下＿レ詔曰。玄
琬律師戒行貞固。学業清通。方寄＿下弘＿二-宣正法＿一利＿中-益群品＿上
不幸没世。情深惻悼。賜＿レ物如＿レ別。斎殯所＿レ須。事由＿二 天府門
人遵＿二遺旨＿一行＿二闍維法＿一。帝勅＿二百官会＿レ葬。是日素旛満＿レ路。
香木成＿レ𧂐。皂素追送。城闕至＿二于終南＿一。凡四十里之間。車
【左頁下段】
馬不＿レ容。僉云。我師斯亡。戒業誰保。収＿二霊骨＿一塔＿二於葬所＿一。
東宮洗馬蘭陵蕭鈞製＿レ銘。宗正卿李伯薬述＿レ碑。昭＿二厥徳＿一。
焉。所＿レ著有＿二入道方便門二巻。鏡喩論一巻。無礙縁起一
巻。十種読経儀一巻。無尽蔵儀一巻。発戒縁起二巻。法
界図一巻。十不論一巻。礼仏儀式一巻＿一。親度弟子僧伽
等五百余人。僧尼従受＿二具戒＿一者三千余人。王公僚佐以
及＿二氓隷＿一受＿二帰戒＿一者凡二十余万。師神儀端粛。戒節孤高。
人望＿二其肖像＿一凛然云。
賛曰。世人知＿二釈氏＿一者。唯知＿三説法如＿レ雨如＿レ雷啓＿二衆生之
正信＿一。而不＿レ知＿下其忠義耿々注＿二意於家国＿一者甚篤＿上。若＿二琬
師＿一者忠君愛物之心皦如＿二出日＿一。与＿三求那之於＿二文帝＿一無＿二得
而軒輊＿一矣。可＿レ謂世出間円融無礙者。僧中之宝非＿レ師而
誰。
　　唐道爍僧伽二律師伝
律師名道爍。不＿レ知＿二何許人＿一也。神情俊逸。機悟過＿レ 人。住＿二
衛州＿一。以＿二律学＿一見＿レ推＿二于時＿一云。律師名僧伽。姓元氏。普光
玄琬律師之嗣也。為＿レ 人純至。無＿レ所＿二嗜好＿一。久親＿二-付琬公＿一

現代語訳

【右頁上段】
六十七歳。夏（僧夏）は詳らかでない。律を講ずること四十余遍。その著述に見えるものには、『四分疏』十巻、『羯磨疏』三巻、『捨懺儀軽重叙』等若干巻がある。教化した弟子は若干人である。

　　唐普光寺玄琬律師伝
律師の名は玄琬、一名を恵琬という。楊氏の族で、弘農華陰の人である。童丱の頃から明敏で、邈然として常倫と異なっていた。年わずか舞象の時、曇延法師に礼して弟子となり、僧業を習った。勤恪の心は、同列の及ぶところではなかった。やがて戒法に登り、南詢の志があった。俄かに洪遵律師が大興善寺で法を開いているのを聞き、特に往って参謁した。服勤すること三載。持犯開遮の旨、軽重制聴の奥を、貫穿しないものはなかった。師の志はなお未だ已まず、本師に涅槃を学び、遷公に摂論を伝受した。法華・大集・楞伽・勝鬘・地論・中百等の所有する奥義に至っては、掌を指すが如くであった。これより化制の学は両方とも愧じるところがなくなった。やがて宗乗を提唱し、声が四方に絶出することがあった。学子は翕然としてこれに向かった。講演の余力で福事を営んだ。仁寿二年、釈迦丈六金像を鋳造した。これより先、先師延公がこの挙を有とうとしたが、成就に潰れず、志を齎して没した。師はここにおいて先志を卒した。鑪錘に当たって感ずるに、天が妙華を雨らし飛颺する状は雲母の如くであった。この夕べ天楽が空に弥り、朝を凌いで乃ち息んだ。模を開くに及んで慈容穆如として、観る者は敬を起こした。また四所に経蔵を造り、荘厳は美を尽くした。師は運が像

【右頁下段】
末に距って帰禁に虧くることがあるのを慨き、授受に至っては遮難が滋彰するに至った。乃ち道場を厳飾し、諸々の懺法を尋ね、毎春受戒の首において三十五仏及び千転神呪に依って潔斎行道した。彼の毀禁の流をして源を徴して浄に返り、壇に登り法を納れて明白に疑いなからしめた。謂わゆる護法菩薩である。貞観初年に逮んで、太宗文皇帝は師の道化を聞き、詔して宮に入れて妃嬪及び皇太子諸王等のために菩薩大戒を授けさせた。令があって普光寺を剏し、師を延いて開山とした。尋いで勅して苑内の徳業寺において、皇后のために大蔵経を写し、また延興寺においても更に蔵経を造った。並びに師に委ねて監護させた。その光栄ここに至る。これによって傾向する者が益々多くなった。左僕射蕭瑀兄弟、右僕射杜如晦、大将軍薛万徹昆季並びに母氏等、一時の名公貴人が、或いは従って戒を受け、或いは従って道を問い、皆勢いを屈して師事した。師が戒を授け法を説く毎に、異類の鬼神が群集して承受の相の如くであった。至功冥被に非ざれば、烏んぞ能くこれを致さんや。一日師が書を致して皇太子を感悟させて曰く。「元正始めを告げ、景福惟れ新たなり。伏して惟うに殿下時に膺じて祐を納れ、罄して宜しからざることなし。但だ琬は夙に沈痾に縈まれて慶を奉ずることを獲ず。降逮問を蒙り、荷戢に任えず。顧恩の隆なるに感じ、厝く攸を知ること罔し。今経中の要務四条を略し、惟だ願わくは意を留められよ。一に曰く行慈。謂わゆる涅槃梵行の文に依って含養兼済す。二に曰く減殺。謂わゆる東宮の常膳は烹宰する所多し。殿下一身の料を以て遍く群寚に擬え、乃至断命の由る所皆殿下に推さざるは莫し。請う少しく殺生して

【左頁上段】
以て寿命を永くせよ。三に曰く順気。謂わゆる不殺を仁と曰う。仁は肝木を主る。木は春生に属す。殿下位は少陽に処る。請う春季殺を禁じ肉を断ちて以て陽和に順ぜよ。四に曰く奉斎。謂わゆる年三斎月六斎なり。何となれば今大福を享くること咸く往因に資る。復た能く徳を進めば弥々美を増さん」と。皇太子答えて曰く。「師の妙法四科を辱くし、謹んで当に之を心府に緘し、奉じて以て周旋し、永く勝因に藉り、用て冥祐に資すべし」と。余文は載せず。その言令の行われること此の若きに至る。九年詔を下して殺を断つ。十年冬杪、師忽ち微恙作る。また東宮に啓を致し、累ねて大法を以てす。また遺表を上る。その略に曰く。「聖帝明王は三宝を恭敬す。沙門或いは法を犯すとも応に民と科を同じくすべからず。乞う所属に付し、僧律を以て之を治せよ」と。並びに『安養蒼生論』『三徳論』各一巻を上る。帝これを嘉納した。臘月七日衆を集めて遺誡し、法門を扶持する意を嘱付した。その言哀切にして、聞く者潜然たり。また云う。「余は諸衆生に蔭施し、余骸は古に依って焚棄せよ。世俗に徇って祭奠の礼を行うこと母れ」と。言い尽くして怡然として逝く。春秋七十五。四衆哀慟し、声は朝野を動かした。帝は太子を遣わして臨弔させ、乃ち詔を下して曰く。「玄琬律師戒行貞固、学業清通。方に正法を弘宣して群品を利益せんと寄するに、不幸にして没世す。情深く惻悼す。物を賜うこと別の如し。斎殯の須る所、事は天府に由る」と。門人は遺旨に遵って闍維法を行った。帝は百官に勅して葬に会せしめた。この日素旛路に満ち、香木𧂐を成し、皂素追送して、城闕より終南に至る。凡そ四十里の間、車

【左頁下段】
馬容れず。僉に云う。「我が師斯に亡す。戒業誰か保たん」と。霊骨を収めて葬所に塔す。東宮洗馬蘭陵蕭鈞が銘を製し、宗正卿李伯薬が碑を述べ、その徳を昭らかにした。著す所には『入道方便門』二巻、『鏡喩論』一巻、『無礙縁起』一巻、『十種読経儀』一巻、『無尽蔵儀』一巻、『発戒縁起』二巻、『法界図』一巻、『十不論』一巻、『礼仏儀式』一巻がある。親しく度した弟子僧伽等五百余人。僧尼で具戒を受けた者三千余人。王公僚佐及び氓隷に至るまで帰戒を受けた者凡そ二十余万。師の神儀端粛、戒節孤高にして、人がその肖像を望めば凛然たりと云う。

賛に曰く。世人で釈氏を知る者は、唯だ法を説くこと雨の如く雷の如くして衆生の正信を啓くを知るのみで、その忠義耿々として意を家国に注ぐ者の甚だ篤きを知らず。琬師の若きは忠君愛物の心皦として日の出るが如し。求那の文帝に於けるとを与えて軒輊を得る無し。謂わゆる世出間円融無礙なる者、僧中の宝は師に非ずして誰ぞ。

　　唐道爍・僧伽二律師伝
律師の名は道爍。何許の人なるかを知らない。神情俊逸で、機悟人に過ぐ。衛州に住し、律学を以て時に推さると云う。律師の名は僧伽。姓は元氏。普光の玄琬律師の嗣である。人と為り純至で、嗜好する所なし。久しく琬公に親付し

英語訳

**Right Page Upper Section**
sixty-seven years old. The number of monastic summers is not detailed. He lectured on vinaya over forty times. Among his writings are the *Commentary on the Dharmaguptaka* in ten volumes, *Commentary on Vinaya Procedures* in three volumes, *Ritual for Abandoning Transgressions and Explanation of Light and Heavy [Offenses]*, and other works totaling several volumes. The disciples he taught numbered several people.

**Biography of Vinaya Master Xuanwan of Puguang Temple, Tang**
The Vinaya Master's name was Xuanwan, also called Huiwan. He belonged to the Yang clan and was from Huayin in Hongnong. From childhood he was intelligent and perceptive, standing distinctly apart from ordinary people. At barely the age of "dancing elephant" (13-15 years old), he paid respects to Dharma Master Tanyan as a disciple and studied monastic practices. His diligent and reverent heart was unmatched by his peers. Eventually he received full ordination and harbored aspirations to journey south for study. Soon he heard that Vinaya Master Hongzun was teaching Dharma at Daxingshan Temple, so he specially went to pay his respects. He served diligently for three years. The principles of what to maintain and what violates precepts, what to permit and what to prohibit, the subtleties of light and heavy regulations and permissions - there was nothing he did not thoroughly comprehend. The Master's aspirations were not yet satisfied. He studied the *Nirvana Sutra* under his original teacher and received transmission of the *Mahāyānasaṃgraha* from Master Qian. As for the profound meanings contained in the *Lotus Sutra*, *Mahāvaipulya*, *Laṅkāvatāra*, *Śrīmālā*, *Daśabhūmika Śāstra*, *Madhyama* and *Śata Śāstra*, they were like pointing to his palm. From this point onward, his learning in both transformative teachings and regulatory teachings had nothing to be ashamed of. Soon he promoted the essential vehicle, with his reputation spreading throughout the four directions. Students flocked to him unanimously. Beyond his lecturing activities, he devoted his remaining energy to meritorious deeds. In the second year of Renshou, he cast a sixteen-foot golden statue of Śākyamuni. Previously, his former teacher Master Yan had intended to undertake this project but had not brought it to completion, passing away with this aspiration unfulfilled. The Master thus completed his predecessor's intention. When working the furnace and hammer, miraculously heaven rained wonderful flowers that flew and scattered like mica. That evening heavenly music filled the sky, continuing until dawn before ceasing. When the mold was opened, the compassionate countenance was serene and dignified, causing observers to feel reverence. He also built sutra repositories in four locations, with their adornments reaching the height of beauty. The Master lamented that in this age distant from the Buddha's image,

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there were deficiencies in returning to the prohibitions, and regarding ordination transmission, obstructions and difficulties became increasingly manifest. He therefore solemnly decorated the meditation hall and sought out various repentance methods. Each spring at the beginning of the ordination period, he followed the thirty-five Buddhas and thousand-repetition divine mantras to purify and practice the Way. This enabled those who had violated prohibitions to trace back to the source, return to purity, ascend the ordination platform, and receive the Dharma with clear certainty and no doubt. He could truly be called a Dharma-protecting bodhisattva. By early Zhenguan, Emperor Taizong heard of the Master's transformative influence and summoned him to the palace to confer the great bodhisattva precepts upon the imperial consorts, crown prince, and various princes. There was an imperial order to establish Puguang Temple with the Master invited to be its founding abbot. Soon there was an edict for him to copy the complete Buddhist canon for the Empress at Deye Temple within the imperial garden, and also to create another canonical collection at Yanxing Temple. Both were entrusted to the Master's supervision and protection. His glory and honor reached this level. Consequently, those who admired him became even more numerous. Left Vice-Director Xiao Yu and his brothers, Right Vice-Director Du Ruhui, General Xue Wanche and his brothers including their mothers - all the distinguished nobles and eminent persons of the time either received precepts from him or sought instruction in the Way, all humbling their positions to serve him as teacher. Whenever the Master conferred precepts and expounded Dharma, various types of spirits and deities would gather as if receiving and accepting [the teachings]. Without supreme merit extending to the unseen realm, how could this be achieved? One day the Master sent a letter to enlighten and awaken the Crown Prince, saying: "As the new year begins and auspicious blessings are renewed, I humbly trust Your Highness responds to the times and receives divine protection, with all things being appropriate. However, I have long been afflicted by chronic illness and cannot participate in the celebrations. Receiving your gracious inquiry, I am unable to bear the weight of gratitude. Moved by such profound benevolent attention, I do not know how to respond. Now I briefly outline four essential matters from the sutras, hoping Your Highness will pay attention: First, practicing compassion - this means following the texts on pure conduct in the *Nirvana Sutra* to nurture and universally save. Second, reducing killing - the regular meals of the Eastern Palace involve much slaughter and preparation. Your Highness, with provisions for one person, provides for all the court officials, and all causes of taking life can be traced back to Your Highness. Please reduce killing

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to extend life. Third, harmonizing with natural energy - not killing is called benevolence. Benevolence governs liver and wood. Wood belongs to spring and life. Your Highness's position corresponds to lesser yang. Please prohibit killing and abstain from meat during spring to harmonize with yang energy. Fourth, observing fasting - the three annual fasts and six monthly fasts. Why? The great blessings now enjoyed all depend on past causes. If one can further advance in virtue, beauty will increasingly multiply." The Crown Prince replied: "I am honored by your wonderful Dharma in four categories. I shall carefully treasure them in my heart, follow them in all my activities, eternally rely on these excellent causes, and use them to gain invisible protection." The remaining text is not recorded. That his words and commands were implemented reached this extent. In the ninth year an edict was issued prohibiting killing. In late winter of the tenth year, the Master suddenly developed a minor illness. He again sent a memorial to the Eastern Palace, repeatedly emphasizing the great Dharma. He also submitted a final testament, which briefly stated: "Holy emperors and enlightened kings reverently respect the Three Jewels. When monks violate laws, they should not be subject to the same penalties as common people. Please have them turned over to the appropriate authorities to be dealt with according to monastic law." He also submitted his *Treatise on Nourishing and Protecting the People* and *Treatise on Three Virtues*, one volume each. The Emperor favorably accepted them. On the seventh day of the twelfth month, he gathered the assembly and gave final admonitions, entrusting the responsibility of supporting and maintaining the Dharma gate. His words were sorrowful and moving, causing listeners to weep silently. He also said: "I give my remaining shade to all living beings. Let my remains be cremated and discarded according to ancient custom. Do not follow worldly customs and perform sacrificial rites." Having finished speaking, he passed away peacefully. He was seventy-five years old. The four assemblies grieved deeply, their voices moving the court and countryside. The Emperor sent the Crown Prince to preside over the funeral ceremonies and issued an edict saying: "Vinaya Master Xuanwan had steadfast moral conduct and clear scholarly attainments. Just as we were relying on him to broadly proclaim the True Dharma and benefit all beings, he unfortunately passed from this world. Our feelings are deeply sorrowful. Bestow gifts as separately [specified]. For the requirements of the funeral vigil and burial, arrangements shall be made by the Imperial Treasury." His disciples followed his final instructions and performed the cremation ceremony. The Emperor ordered all officials to attend the funeral. On that day white banners filled the roads, fragrant wood formed pyres, black and white robes followed in procession from the city walls all the way to Zhongnan Mountain. Throughout the forty li distance, there was no room for carriages and

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horses. All said: "Our teacher has now passed away. Who will preserve the precept practices?" His spiritual remains were collected and enshrined in a pagoda at the burial site. Eastern Palace Gentleman-Attendant Xiao Jun of Lanling composed the inscription, and Minister of the Imperial Clan Li Boyao wrote the stele text to illuminate his virtue. His writings include *Gateway to Convenient Methods for Entering the Way* in two volumes, *Mirror Analogy Treatise* in one volume, *Unobstructed Dependent Origination* in one volume, *Ten Types of Sutra Recitation Procedures* in one volume, *Inexhaustible Treasury Ritual* in one volume, *Origins of Arousing Precepts* in two volumes, *Dharma Realm Diagram* in one volume, *Ten Negations Treatise* in one volume, and *Buddha Veneration Ritual* in one volume. Direct disciples he ordained, including Saṅgha and others, numbered over five hundred. Monks and nuns who received full ordination from him numbered over three thousand. From princes and court officials down to common people, those who received the refuges and precepts totaled over two hundred thousand. The Master's spiritual bearing was dignified and serious, his precept observance lofty and pure - people said that looking at his portrait inspired awe and respect.

Praise says: People who know Buddhism only know that expounding Dharma like rain and thunder awakens beings' right faith, but do not know that their loyal righteousness burns brightly, with profound devotion focused on family and state. One like Master Wan had a heart of loyalty to the ruler and love for beings as brilliant as the rising sun. Compared with [Dharma Master] Qiuna's relationship to Emperor Wen, there is nothing to distinguish between them. He could be called one who perfectly harmonized worldly and transcendent concerns without obstruction - among monks, who but the Master could be called a treasure?

**Biography of Two Vinaya Masters: Daoshuo and Saṅgha of Tang**
The Vinaya Master's name was Daoshuo. His origins are unknown. His spiritual temperament was outstanding and his awakened understanding surpassed others. He resided in Weizhou and was renowned in his time for his vinaya scholarship. The Vinaya Master's name was Saṅgha, surname Yuan. He was a dharma heir of Vinaya Master Xuanwan of Puguang. As a person he was pure and sincere, without particular desires or preferences. He long served closely under Master Wan