一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
輔＿二-弼律道＿一。志節貞正。而欣慽不＿レ形＿二乎色＿一。毎以＿二禅観＿一為＿レ
務。与＿レ世若＿レ将＿二相忘＿一。臨終之時。清嗽斂＿レ容。誡＿二諸弟子＿一。溘
然而化。寿未＿レ詳。
　　唐蒲州仁寿寺恵蕭律師伝
律師名恵蕭。俗姓劉氏。彭城人也。髫年不＿レ群。嶷然聡悟。
十八爲＿二書生＿一善説＿二詩礼＿一。州郡以＿二明経＿一挙＿レ之。師竊謂。詩
礼固佳特世法耳。欲＿レ求＿二出世間＿一非＿二釈氏＿一将＿二疇依＿一。舎去
円＿二頂相于嵩高山＿一。既而進具。戒行清白。時人以＿二真丹之
優波離＿一称之。開皇初。出遊＿二鄴城＿一。経律之学莫＿レ不＿二研究＿一。
尤其所＿レ精者四分律也。聞＿三泰山霊巌寺宜是有道者之所＿二
棲息＿一。乃往居之。亡＿レ何復還＿二 中嶽＿一。時龍門明朗河東持律
之最也。聞＿二師之道声藉甚＿一。来求＿レ謁。雖＿二歯先＿一レ師。而尽＿レ礼
師事。久之告＿レ帰。師亦相伴到＿二龍門定林寺＿一。任＿レ縁寄寓。初
無＿二定止＿一。馬頭山有＿二僧善禅師＿一。聚＿レ徒結＿レ業。師復従而習＿レ
定。未＿レ幾杖＿レ錫雲＿二-遊諸方＿一。凡中条王屋巨壡【壑ヵ】深林名勝。足
跡殆遍。河東郡丞丁栄嚮＿二師徳化＿一。挽＿レ之尸＿二仁寿寺＿一。師俯
徇＿二其意＿一。長弘＿二律蔵＿一。五衆来依如＿二渇驥赴＿一レ泉。晩年翫＿二-読華
【右頁下段】
厳＿一。手不＿レ釈＿レ巻。請＿レ師為＿二方広講主＿一。則謙然不＿二敢当＿一。且曰
吾尚未＿レ善＿二経意＿一。安堪＿レ之乎。時人以為。貞而且諒。于＿二貞
観十四年＿一寂。寿七十有三。臘若干。講＿二涅槃＿一 一十会。所
度弟子某等若干人。
　　唐普光寺恵満律師伝
律師名恵満。俗姓梁氏。雍州長安人。父名粲。事＿二隋唐両
朝＿一為＿二海州等刺史＿一。母某氏。倶嗜＿レ善弗＿レ厭。崇＿レ仏尤至。師
性恬静。弧潔仁慈。出＿二於天然＿一。毎覩＿二僧伽道具＿一。必依恋不＿レ
忍＿レ舎。至＿レ見＿二世俗餚饍＿一。即顰額而郤之。年才七歳。不＿レ楽＿二
経世＿一。誓求＿二薙染＿一。父母察＿二其志＿一。令＿下投＿二大興善寺仙法師＿一
為＿中駆烏＿上。戒法登満之後。習＿二律於弘福智首律師＿一。日夜磨
切。頓忘＿二寒燠＿一。亡＿レ何大啓＿二講筵＿一。日談＿二宗門奥義＿一。由＿レ是善
誉流衍。一時英衲靡＿レ不＿二従＿レ之遊＿一焉。貞観三年至＿二鄜城魏
兵曹別墅＿一。応＿レ請講＿二羯磨法＿一。其邑一日遭＿二回禄＿一。比隣棟宇
相接焼燬。師所居正属＿二 下風＿一。勢甚急将＿レ及＿レ院。衆皆惶懅
無＿レ可＿二柰何＿一。師乃索＿レ水噀＿レ之。倐忽火滅。遂得＿レ無＿レ恙。観
者咸嗟嘆。七年太宗下＿レ詔剏＿二精舎一区＿一。選＿二 天下名徳＿一。欲＿レ
【左頁上段】
任＿二寺主＿一。以＿三師之学行夐出＿二常倫＿一。遂延為＿二開山＿一。未＿レ幾又
奉＿レ旨蒞＿二弘済寺＿一。高鼓＿二宗風＿一。六和麏至。師制行峻絶。壁
立千仭以＿レ是一衆粛然。清規大振。時集仙寺有＿レ尼。雅多＿二
弊習＿一。妄作＿二老子真人等像＿一。私自供養。師訶之行＿二擯罰＿一。乃
改＿二道像＿一成＿二仏像＿一。置＿二大原寺堂中＿一。又有＿二証果寺尼恵尚者＿一。
出＿二-入宮禁＿一。取＿二僧寺＿一為＿二己有＿一。師集＿レ衆擯黜。尼訴＿二於東宮＿一。
遣＿二詹事杜正倫等＿一。解＿二其擯事＿一。師執＿レ法不＿レ従。衆懼＿二禍及＿一。
遂強解焉。師嘆息不＿レ悦者累日。尼後詣＿レ師謝＿レ過。師終不＿レ
顧。其厳類如＿レ此。十六年俄染＿二微疾＿一。四方道俗問候者日
衆。師応答如＿レ常。一日集＿レ衆告＿レ別。乃命＿二左右＿一出＿二什物＿一。咸
属＿二 三宝＿一。登座加趺而化。実是年四月二十日也。春秋五
十有四。夏臘未＿レ詳。荼毘舌輪不＿レ壊。更以＿二油火＿一焚之。其
色愈紅潤。此又其道眼円明梵行精厳之所＿レ致也。門弟子
収＿二舌根幷骨石＿一。建＿二塔于本山隅＿一瘞焉。京師浄住寺恵昇
公為＿レ師撰＿二塔上之銘＿一。師講＿二 四分律＿一 三十有余会。所＿レ著有＿二
四分疏二十巻＿一。見＿レ貴＿二於時＿一。
賛曰。満公一噀之水。而滅＿二漲天之火＿一。此蓋道力之所＿レ致。
【左頁下段】
亦無＿レ足＿レ怪也。漢欒巴事＿二順帝＿一為＿二尚書＿一。一日以＿レ酒向＿二西
南＿一之噀。帝問＿二其故＿一。対曰。臣本県成都有＿二火患＿一故。噀酒
為＿レ雨以救之。駅書馳問。果然。雨皆酒気。彼神仙家区区
之術尚若＿レ此。況満公心悟無際者乎。至＿三於火浴舌輪不＿二
焦爛＿一。亦当＿下以＿二姚秦羅什＿一併接＿上也。
　　唐箕山恵進律師伝
律師名恵進。出＿二於■【潞 「続高僧伝」より】州上党鮑氏＿一。自＿二童年＿一駿利倍＿レ常。弱
冠之年。従＿二緇侶＿一稍習＿二戒撿＿一。不＿レ喜＿レ混＿レ世。誓欲＿レ趨＿レ緇。父
母弗＿二之許＿一。遂順＿二其情＿一。居＿レ家清修。以＿二仁孝＿一見＿レ知。雖＿レ処＿二
塵寰＿一。行履不＿レ異＿レ僧。父母知＿二志不＿一レ可＿レ屈乃許。年三十。若＿二
痩雁之出＿一レ籠。学＿二仏於州治梵境寺＿一。登戒之後。励＿レ志習＿二律
部＿一。頗得＿二持犯開遮之旨＿一。時聞＿三学者伝＿二相州洪律師道望＿一
即造焉。服勤数歳。遂尽＿二 一家底蘊＿一。既而経行。遍遊＿二南北
律肆＿一。無＿レ山無＿レ鄽莫＿レ不＿二挟＿レ柵参叩＿一。正似＿二蒼梧一片雲随＿レ
風而東随＿レ風而西＿一。凡三蔵聖教克通＿二幽賾＿一。有＿レ僧自知＿二才
智不＿一レ如＿レ師。心害＿二其能＿一。陰而嫉之。師曰　相与脱白受＿二業
于同門＿一。潜加＿二蝿扇＿一。豈法親道愛之謂乎。我聞昔無諍行者

現代語訳

【右頁上段】
律道を輔弼した。志節は貞正で、喜怒哀楽を顔色に表すことがなかった。常に禅観を務めとし、世俗とは相忘れるかのようであった。臨終の時、清らかに漱ぎ容貌を整え、諸弟子を戒めて、にわかに化去した。寿命は詳らかでない。

　　唐蒲州仁寿寺恵蕭律師伝
律師の名は恵蕭。俗姓は劉氏。彭城の人である。幼年より群を抜き、嶷然として聡悟であった。十八歳で書生となり、詩礼を善く説いた。州郡は明経により彼を推挙した。師は密かに思った。「詩礼は固より佳いが、特に世法である。出世間を求めようとすれば、釈氏でなければ誰に依ろうか」と。家を捨て去り、嵩高山で円頂相となった。やがて具足戒を進受し、戒行は清白であった。時人は「真丹の優波離」と称した。開皇初年、鄴城に出遊し、経律の学で研究しないものはなかった。特にその精通するところは四分律であった。泰山霊巌寺は有道者の棲息する所であると聞き、往ってそこに住した。間もなくまた中嶽に還った。時に龍門の明朗は河東で持律の最たる者であった。師の道声藉甚なるを聞き、来て謁見を求めた。歯（年齢）は師より先であったが、礼を尽くして師事した。久しくして帰ることを告げた。師もまた相伴って龍門の定林寺に到り、縁に任せて寄寓した。初めから定住はなかった。馬頭山に僧善禅師がいて、徒を聚め業を結んでいた。師は復たそれに従って禅定を習った。間もなく錫杖をついて諸方に雲遊した。中条・王屋・巨壑・深林の名勝において、足跡は殆ど遍かった。河東郡丞丁栄が師の徳化に向い、挽いて仁寿寺に住持させた。師は俯いてその意に徇い、長く律蔵を弘めた。五衆が来依すること渇いた駒が泉に赴くがごとくであった。晩年には華

【右頁下段】
厳を玩読し、手から巻を釈くことがなかった。師に方広講主となることを請うと、謙然として敢えて当らないとし、かつ言った。「吾はなお未だ経意を善くしていない。安んぞ堪えようか」と。時人はそれを貞にして且つ諒とした。貞観十四年に寂した。寿は七十三。臘は若干。『涅槃』を十会講じた。度した弟子某等若干人。

　　唐普光寺恵満律師伝
律師の名は恵満。俗姓は梁氏。雍州長安の人。父の名は粲。隋唐両朝に事えて海州等の刺史となった。母某氏。倶に善を嗜み厭わず、仏を崇めることが尤も至った。師の性は恬静で、孤潔仁慈であり、天然より出た。僧伽の道具を覩る毎に、必ず依恋して捨てるに忍びなかった。世俗の餚饍を見るに至っては、即ち顰額してこれを却けた。年わずか七歳で、経世を楽しまず、薙染を求めることを誓った。父母がその志を察し、大興善寺の仙法師に投じて駆烏とならしめた。戒法登満の後、弘福の智首律師に律を習った。日夜磨切し、頓に寒燠を忘れた。間もなく大いに講筵を啓き、日々宗門の奥義を談じた。これによって善誉が流衍した。一時の英衲で之に従遊しない者はいなかった。貞観三年、鄜城の魏兵曹の別墅に至り、請に応じて羯磨法を講じた。その邑が一日回禄に遭った。比隣の棟宇が相接して焼燬した。師の所居は正に下風に属し、勢いは甚だ急で院に及ぼうとした。衆は皆惶懅して如何ともしがたかった。師は乃ち水を索めてこれに噀いた。倐忽として火が滅し、遂に無恙を得た。観る者は咸な嗟嘆した。七年、太宗が詔を下して精舎一区を剏し、天下の名徳を選んで、

【左頁上段】
寺主に任じようとした。師の学行が夐かに常倫を出るを以て、遂に延いて開山となした。間もなくまた旨を奉じて弘済寺に蒞み、高く宗風を鼓した。六和麏至した。師の制行は峻絶で、壁立千仭であり、これを以て一衆粛然とした。清規大いに振るった。時に集仙寺に尼があり、雅に多くの弊習があった。妄りに老子・真人等の像を作り、私自ら供養した。師はこれを訶し擯罰を行った。乃ち道像を改めて仏像と成し、大原寺の堂中に置いた。また証果寺の尼恵尚という者がいた。宮禁を出入し、僧寺を取って己が有とした。師は衆を集めて擯黜した。尼は東宮に訴えた。詹事杜正倫等を遣わして、その擯事を解いた。師は法を執って従わなかった。衆は禍の及ぶことを懼れ、遂に強いて解いた。師は嘆息して悦ばざること累日であった。尼は後に師に詣って過を謝した。師は終に顧みなかった。その厳なることこの類である。十六年、俄かに微疾に染んだ。四方の道俗で問候する者が日々衆くなった。師の応答は常のごとくであった。一日衆を集めて告別した。乃ち左右に命じて什物を出さしめ、咸く三宝に属した。座に登り跏趺して化した。実にこの年四月二十日である。春秋五十四。夏臘は詳らかでない。荼毘するに舌輪が壊れなかった。更に油火を以てこれを焚いた。その色は愈々紅潤であった。これまたその道眼円明・梵行精厳の致す所である。門弟子は舌根並びに骨石を収め、本山の隅に塔を建てて瘞めた。京師浄住寺の恵昇公が師のために塔上の銘を撰した。師は『四分律』を三十有余会講じた。著す所には『四分疏』二十巻があり、時に貴ばれた。

賛に曰く。満公の一噀の水にして、漲天の火を滅した。これ蓋し道力の致す所で、

【左頁下段】
また怪しむに足りない。漢の欒巴は順帝に事えて尚書となった。一日酒を以て西南に向かって噀いた。帝がその故を問うと、対えて曰く。「臣の本県成都に火患があるゆえ、酒を噀いて雨となしてこれを救ったのです」と。駅書を馳せて問うと、果然であった。雨は皆酒気であった。彼の神仙家の区区たる術ですらなおこの如し。況んや満公の心悟無際なる者をや。火浴において舌輪が焦爛しないことに至っては、また当に姚秦の羅什と併せて接すべきである。

　　唐箕山恵進律師伝
律師の名は恵進。潞州上党の鮑氏より出る。童年より駿利で常に倍した。弱冠の年、緇侶に従って稍々戒撿を習った。世に混ずることを喜ばず、緇に趨くことを誓欲した。父母はこれを許さなかった。遂にその情に順い、家に居て清修した。仁孝を以て知られた。塵寰に処すると雖も、行履は僧と異ならなかった。父母は志の屈すべからざるを知って乃ち許した。年三十にして、痩せた雁が籠を出るが如く、州治の梵境寺で仏を学んだ。登戒の後、志を励まして律部を習い、頗る持犯開遮の旨を得た。時に学者が相州の洪律師の道望を伝えるのを聞き、即ち造った。服勤すること数歳、遂に一家の底蘊を尽くした。既にして経行し、遍く南北の律肆を遊んだ。山無く鄽無くして、柵を挟んで参叩しない所はなかった。正に蒼梧の一片雲が風に随って東し風に随って西するが如くであった。凡そ三蔵聖教の幽賾を克く通じた。僧で自ら才智が師に如かざることを知る者がいた。心にその能を害し、陰でこれを嫉んだ。師曰く。「相与に白を脱し同門に業を受けた。潜かに蝿扇を加える。豈に法親道愛の謂いであろうか。我は聞く、昔の無諍行者は

英語訳

**Right Page Upper Section**
He assisted and supported the vinaya way. His determination and integrity were steadfast, and he never showed joy or sorrow in his countenance. He always made meditation and contemplation his primary task, seeming as if he would mutually forget the world. At the time of his death, he rinsed his mouth clearly, arranged his appearance, admonished his various disciples, and suddenly passed away. His lifespan is not detailed.

**Biography of Vinaya Master Huixiao of Renshou Temple, Puzhou, Tang**
The Vinaya Master's name was Huixiao, lay surname Liu, from Pengcheng. From childhood he stood out from the crowd, dignified and intelligent. At eighteen he became a scholar and was skilled at explaining poetry and ritual. The prefecture recommended him based on his mastery of the classics. The Master secretly thought: "Poetry and ritual are indeed good, but they are merely worldly dharmas. If I wish to seek the transcendent realm, on whom shall I rely if not the followers of Śākya?" He abandoned his home and took the tonsure on Mount Songgao. Eventually he received full ordination, and his precept practice was pure and spotless. People of the time called him "the Upāli of Zhendian." In early Kaihuang, he traveled to Ye city and studied all aspects of sūtras and vinaya without exception. What he particularly excelled in was the *Dharmaguptaka Vinaya*. Hearing that Lingyan Temple on Mount Tai was a place where those with the Way resided, he went to live there. Before long he returned to the Central Peak. At that time Minglang of Longmen was the foremost upholder of vinaya in Hedong. Hearing that the Master's reputation for the Way was very great, he came seeking an audience. Though his age preceded the Master's, he fully observed proper etiquette in serving him as teacher. After a long time he announced his departure. The Master also accompanied him to Dinglin Temple at Longmen, staying wherever circumstances allowed. Initially he had no fixed residence. On Mount Matou there was Master Shanshan who gathered disciples and established practices. The Master also followed him to study meditation. Before long he took up his staff and wandered to various places. Famous scenic spots including Zhongtiao, Wangwu, great ravines, and deep forests - his footprints reached nearly everywhere. Ding Rong, Vice-Magistrate of Hedong Prefecture, admired the Master's transformative virtue and invited him to reside at Renshou Temple. The Master humbly complied with his wishes and extensively propagated the Vinaya Piṭaka. The five groups of practitioners came to rely on him like thirsty horses rushing to a spring. In his later years he studied and read the *Avataṃsaka*,

**Right Page Lower Section**
never putting down the scroll. When they requested the Master to become a *Vaipulya* lecture master, he humbly declined, saying: "I have not yet mastered the meaning of the sūtra. How could I be capable of this?" People of the time considered him both upright and honest. He passed away in the fourteenth year of Zhenguan. His lifespan was seventy-three. His monastic years are uncertain. He lectured on the *Nirvana Sutra* ten times. The disciples he ordained numbered several people.

**Biography of Vinaya Master Huiman of Puguang Temple, Tang**
The Vinaya Master's name was Huiman, lay surname Liang, from Chang'an in Yongzhou. His father's name was Can, who served both Sui and Tang dynasties as Regional Inspector of Haizhou and other places. His mother, of a certain family, both loved goodness without tiring and revered the Buddha most deeply. The Master's nature was tranquil and quiet, pure and compassionate, emerging from his natural constitution. Whenever he saw monastic implements, he would invariably feel attachment and could not bear to part with them. When he saw worldly delicacies, he would immediately frown and reject them. At barely seven years old, he took no pleasure in worldly life and vowed to seek ordination. His parents, perceiving his intention, had him join Dharma Master Xian at Daxingshan Temple as a *quwu* (novice attendant). After receiving full ordination, he studied vinaya under Vinaya Master Zhishou of Hongfu [Temple]. Day and night he applied himself diligently, completely forgetting cold and heat. Before long he greatly opened lecture sessions, daily discussing the profound meanings of his school. Through this his excellent reputation spread widely. All the outstanding monks of the time followed and associated with him. In the third year of Zhenguan, he went to the villa of Military Advisor Wei in Fu city, responding to a request to lecture on vinaya procedures. That town suffered a conflagration in one day. Adjacent buildings connected to each other were burned and destroyed. The Master's residence was directly downwind, the situation was extremely urgent and was about to reach the monastery. Everyone was alarmed and helpless. The Master then asked for water and sprayed it out. Suddenly the fire was extinguished and they escaped harm. Observers all sighed in amazement. In the seventh year, Emperor Taizong issued an edict to establish a monastery and selected renowned virtuous persons from throughout the realm to

**Left Page Upper Section**
serve as abbot. Because the Master's learning and conduct far surpassed the ordinary, he was invited to be the founding abbot. Before long he again received an imperial order to preside over Hongjie Temple, greatly promoting the school's tradition. The six harmonies arrived together like deer. The Master's disciplinary conduct was stern and absolute, like a cliff wall of a thousand *ren*, and because of this the entire community was solemn. The pure regulations were greatly invigorated. At that time there was a nun at Jixian Temple who had many bad habits. She foolishly made images of Laozi, True Immortals and others, privately making offerings to them. The Master reproved her and carried out expulsion and punishment. She then changed the Daoist images into Buddhist images and placed them in the hall of Dayuan Temple. There was also a nun named Huishang from Zhengguo Temple who entered and exited the imperial palace and took monks' temples as her own property. The Master gathered the community and expelled her. The nun appealed to the Eastern Palace. [The Crown Prince] sent Chamberlain Du Zhenglin and others to resolve the expulsion matter. The Master held firm to the Dharma and would not comply. The community feared that disaster would befall them and forcibly resolved the matter. The Master sighed and was displeased for several days. The nun later came to the Master to apologize for her transgression. The Master never acknowledged her. His sternness was of this type. In the sixteenth year he suddenly contracted a minor illness. Clergy and laypeople from the four directions who came to inquire about his condition increased daily. The Master's responses were as usual. One day he gathered the community to bid farewell. He then ordered his attendants to bring out his possessions, all of which he dedicated to the Three Jewels. He ascended his seat, sat in lotus position, and passed away. This was actually the twentieth day of the fourth month of that year. He was fifty-four years old. His summer retreats are not detailed. When cremated, his tongue remained undamaged. They further burned it with oil and fire. Its color became even more red and lustrous. This was also caused by his perfect Dharma eye and pure and strict holy conduct. His disciple monks collected his tongue and bone relics and built a pagoda in a corner of the original mountain to bury them. Master Huisheng of Jinzhu Temple in the capital composed an inscription for the Master's pagoda. The Master lectured on the *Dharmaguptaka Vinaya* over thirty times. His writings include *Commentary on the Dharmaguptaka* in twenty volumes, which were valued in his time.

Praise says: Master Man's single spray of water extinguished a fire that reached the heavens. This was brought about by his spiritual power and

**Left Page Lower Section**
is nothing to wonder at. In the Han dynasty, Luan Ba served Emperor Shun as Imperial Secretary. One day he sprayed wine toward the southwest. When the emperor asked the reason, he replied: "My home county of Chengdu has a fire disaster, so I sprayed wine to make rain and rescue it." When they sent urgent dispatches to inquire, it was indeed so. The rain all had the smell of wine. Even such trivial techniques of the immortal families were like this, how much more so for Master Man whose mind-awakening was limitless? As for his tongue not being charred or putrefied in the fire bath, this should also be compared with [Kumārajīva] of Yao Qin.

**Biography of Vinaya Master Huijin of Mount Ji, Tang**
The Vinaya Master's name was Huijin, from the Bao family of Shangdang in Lu Prefecture. From childhood his intelligence was exceptionally sharp. In his twentieth year, he followed the Buddhist clergy and gradually studied moral discipline and examination. He did not enjoy mingling with the world and vowed to pursue the monastic life. His parents would not permit this. He then followed their feelings, lived at home practicing purity, and became known for his benevolence and filial piety. Though he dwelt in the dusty world, his conduct was no different from a monk's. When his parents knew his will could not be bent, they then gave permission. At thirty years old, like a thin wild goose leaving its cage, he studied Buddhism at Fanjing Temple in the prefectural seat. After receiving ordination, he encouraged himself to study the vinaya section and gained considerable understanding of the principles of maintaining and violating precepts, what to permit and what to prohibit. At that time he heard scholars transmit [reports of] the reputation of Vinaya Master Hong of Xiang Prefecture and immediately went to him. After serving diligently for several years, he completely exhausted that school's profound learning. Then traveling on foot, he visited vinaya schools throughout north and south. There was no mountain or marketplace where he did not carry his staff to visit and inquire. He was exactly like a piece of cloud over Cangwu that follows the wind eastward and follows the wind westward. He thoroughly comprehended the profound mysteries of all the Tripiṭaka sacred teachings. There was a monk who knew his own talent and wisdom were inferior to the Master's. His heart was disturbed by the Master's ability and he secretly harbored jealousy. The Master said: "We mutually left the white [robes] and received instruction under the same master. To secretly add fly-whisk fanning - is this what is meant by Dharma kinship and Way affection? I have heard that the ancients who practiced non-contention