一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
唯在＿二空生＿一。聖立＿二芳規＿一。義非＿二自結＿一。余雖＿二不敏＿一請従＿二雅喩＿一。
即日往謝。擲＿二-棄公名＿一。褐襆而出。衆有＿レ止之。師曰。吾不＿レ
凝＿二-滞於去留＿一也。去遊＿二 五台泰岳東川北部常山雁門諸名
蹤＿一。以＿二千里＿一為＿二跬歩之間＿一耳。又入＿二箕山＿一。訪＿二巣父許由之
跡＿一。愛＿二其林泉幽邃＿一。独居＿二茅屋＿一。従＿二-事思惟修＿一。足不＿レ 下＿レ渓
者三十有余歳。学者有＿下慕＿二其風＿一者＿上。毎相＿二-従於空間寂寞
之浜＿一。貞観十九年正月初寝＿レ疾。至＿二 十五日＿一端坐告＿レ寂。享
報齢八十有六。僧臘若干。師律学甚勤。凡閲＿二 四分等律＿一
殆数百遍。
賛曰。進師以＿二穎悟之資＿一入＿レ道穏実。味＿二其平生＿一。脱＿二-略世
機＿一不＿二為＿レ浮累所＿一レ縛。譬如＿二龍騰鳳躍不＿一レ可＿二韁鎖＿一。豈若＿二蝿
為＿レ睡所＿一レ涴哉。其坐化也洵有＿レ由矣。
　　唐法住寺明瓉律師伝
律師名明瓉。潞州人。伝失＿二其氏＿一。精明之気。綽有＿二盈余＿一。
処＿二于等夷＿一。若＿二鶏群之見＿一レ鶴也。雖＿三博渉＿二律部＿一。独於＿二 四分＿一
尤為＿レ得＿レ意。当居＿二法住寺＿一。匡＿レ衆説＿レ法。韓潞沁沢四州。莫＿レ
不＿レ従＿二其化＿一。嘗撰＿二伝章抄若干巻＿一。
【右頁下段】
　　唐幷州義興寺道亮律師伝
律師生＿二趙氏＿一。名道亮。趙州欒城人也。自＿レ幼英特。深厭＿二
世塵＿一。志学之年。礼＿二州界莎坦備禅師＿一為＿レ師。執侍最久。
後居＿二封龍山＿一。山侶三十。同事＿二禅誦＿一。素少＿二浄人＿一。師日別
春＿レ米以＿二 五斗＿一為＿レ度。六載之中曽無＿二廃惰＿一。又徒跣三年。
六時随＿レ衆。時幷部瓉公高樹＿二法幢＿一。化声四揚。師径往従
之。遂進＿二具足戒＿一。二六時中。唯以＿二坐禅＿一為＿レ務。既而依＿二厳律
師於無量寿寺＿一。専学＿二 四分＿一。不＿レ捨＿二昼夜＿一。曁＿三厳移＿二石州＿一。師
亦随侍。聴＿二 地持論＿一。深領＿二其奥旨＿一。即為＿レ衆覆講。機鋒穎
利。無＿二敢敵者＿一。有＿二儒士員秀才者＿一。博究＿二孔籍＿一。才智過＿レ 人。
因入＿二師席下＿一。叩＿二馬鳴起信之旨＿一。師以＿二無礙弁＿一 一一開導。
遂回心帰向。及＿二唐帝開＿一レ運。剏＿二義興寺＿一。延＿レ師為＿二開山之
祖＿一。丕振＿二化権＿一。望尊＿二 一時＿一。貞観間還＿二本国＿一。省＿二-観【覲ヵ】備禅師＿一。
命分筵説法。声聞＿二朝野＿一。聴徒八百。請益日隆。後不＿レ詳＿レ
所＿レ終。
賛曰。亮公操＿二井臼＿一。典＿二炊■【爨ヵ】而不＿レ妨＿二 六時行道＿一。古之宗師
為＿レ法如＿レ此。与＿下夫服＿二紈綺＿一食＿二精■【糳ヵ】＿一。施施然以＿レ処＿二華屋＿一為＿レ
【左頁上段】
栄者＿上異矣。使＿三其聞＿二亮公之風＿一。定必愧汗津津。
　　唐益州福勝寺道興律師伝
律師名道興。姓劉氏。秦州人。兒時常念＿二出俗＿一。以＿二 二親鍾
愛＿一故不＿レ得＿レ如＿レ願。毎＿レ詣＿二精舎＿一徘徊愛慕。終日不＿レ忍＿レ去。年
十九。潜抵＿二大光寺＿一。決＿レ意求＿二削染＿一。父母驚遽。尋之入＿レ寺。
見＿二志不＿一レ屈乃聴之。時天下大乱。賊冦紛紜。死者山積。母
為＿レ賊掠去。離＿レ城六十里。師負＿レ命尋逐。賊見嘆曰。此僧中
孝子也。乃捨之。師負＿レ母而帰。可＿レ謂＿二至孝＿一矣。後往＿二蜀国＿一。
途中遇＿二 一老僧＿一与＿レ之偕行。老僧謂＿レ師曰。吾有＿二金十両＿一。
可＿二為負＿一。至＿レ蜀共分。師掉＿レ頭拒＿レ之曰。此危＿レ身物。況如来
金口痛制其可＿レ犯乎。若不＿レ信者善悪応＿レ験。遂捨而独行。
老僧至＿二 三泉県＿一。果逢＿レ賊致＿レ死。師既抵＿二蜀川＿一受＿二具戒＿一。時
年二十矣。恒在＿二蘭若＿一。行＿二杜多行＿一。聞＿三智舜律師為＿二当代講
匠＿一。径入＿二輪下＿一。聴律輒能覆講。舜甚嘆賞。師尋遊＿二京師＿一。
従＿二智首律師於弘福＿一。晨昏咨叩。飫領＿二律要＿一。久之辞還＿二蜀
川＿一。広聴＿二経論＿一。不＿レ費＿二光陰＿一。又参＿二江禅師＿一。学＿二坐禅＿一。執＿レ心
定＿レ志。鑚仰忘＿レ疲。舜公損＿レ代。師継＿二其席＿一。毎年応＿二学者之
【左頁下段】
請＿一開＿二講筵＿一。而其請不＿レ至＿二于二三十度＿一弗＿レ許也。且歎曰。
近世法門衰落軽慢日増。我非＿二敢軽＿一レ 人。為＿レ重＿レ法故爾。聞
者感泣。師嘗在＿二 一精舎＿一。就＿二維那之職＿一。性寛大逢＿二賓客＿一。則
必留不＿レ厭。時官府急切不＿レ許＿二住客＿一。諸寺無＿レ停者。憑若＿二泰
山＿一。師忻然而容之。有＿レ僧曰。官制也。何輒停之乎。師曰。官
不＿レ容＿レ鍼。私通＿二車馬＿一。豈不＿レ聞＿レ之。僧艴然不＿レ悦曰。年少不＿レ
用＿二我語＿一師曰。此三宝也。敬則見＿レ善。嫌則感＿レ悪。僧憤恚入
房。看＿二袈裟＿一不＿レ見。受＿レ食変＿レ血。因自咎責。対＿レ師悔謝。師後
住＿二福勝寺＿一。日礼＿二千仏＿一。未＿二嘗廃惰＿一。一日嬰＿レ疾。室内忽聞＿二
楽音＿一。師曰。我所＿レ願者無上之道。人天之福非＿レ所＿レ欲也。若
所＿レ願不＿レ虚。魔障自然消却。言訖楽音還滅。自＿レ此疾即
愈。永徽三年。玄奘法師送＿二舎利＿一令＿二供養＿一。師乃荘＿二-飾道場＿一。
且発誓曰。吾一生伝法。幷日礼＿二賢劫千仏＿一。若契＿二聖心＿一。請
放＿二光明＿一。言纔終。金光赫爍照＿二室中＿一。左右皆駭嘆。以＿二顕慶
四年某月日＿一湛然入滅。春秋六十七。夏四十有七。師梵行
請厳人所＿レ難＿レ及。昼夜趺坐曽不＿二偃亜＿一。不＿レ到＿二市鄽＿一。不＿レ受＿二
別利＿一。不＿レ乗＿二驢馬＿一。不＿レ服＿二非法＿一。乞食之外不＿レ出＿二寺門＿一云。

現代語訳

【右頁上段】
ただ空生にあるのみ。聖人が芳規を立てたのは、義として自ら結ぶものではない。余は不敏であるが、雅喩に従うことを請う」と。即日往って謝し、公名を擲棄して、褐衣を纏って出た。衆にこれを止める者があった。師は言った。「吾は去留に凝滞しないのだ」と。去って五台・泰岳・東川・北部・常山・雁門の諸名跡を遊んだ。千里を跬歩の間とするのみであった。また箕山に入り、巣父・許由の跡を訪ねた。その林泉の幽邃を愛し、独り茅屋に居住し、思惟修に従事した。足を渓に下ろさないこと三十有余歳。学者で其の風を慕う者は、毎に空間寂寞の浜において相従った。貞観十九年正月初めに疾に臥し、十五日に至って端坐して寂を告げた。享年八十六。僧臘は若干。師の律学は甚だ勤勉で、凡そ四分律等を閲すること殆ど数百遍であった。

賛に曰く。進師は穎悟の資を以て道に入り穏実であった。その平生を味わうに、世機を脱略して浮累に縛られることがなかった。譬えば龍が騰り鳳が躍るのを韁索できないが如し。豈に蝿が睡に涴されるが如きであろうか。その坐化も洵に由る所があった。

　　唐法住寺明瓉律師伝
律師の名は明瓉。潞州の人。伝は其の氏を失している。精明の気、綽に盈余があった。等夷に処して、鶏群に鶴を見るが若くであった。律部に博渉すると雖も、独り四分において尤も意を得ることが為されていた。当に法住寺に居して、衆を匡し法を説いた。韓・潞・沁・沢の四州で、其の化に従わない者はなかった。嘗て伝章抄若干巻を撰した。

【右頁下段】
　　唐并州義興寺道亮律師伝
律師は趙氏に生まれ、名は道亮。趙州欒城の人である。幼より英特で、深く世塵を厭った。志学の年、州界の莎坦備禅師を礼して師とした。執侍すること最も久しかった。後に封龍山に居した。山侶三十人、同じく禅誦に事えた。素より浄人が少なく、師は日々別けて米を春くこと五斗を以て度とした。六載の中、曽て廃惰無かった。また徒跣三年、六時に衆に随った。時に并部の瓉公が高く法幢を樹て、化声四方に揚がった。師は径ちに往ってこれに従い、遂に具足戒を進受した。二六時中、ただ坐禅を以て務とした。既にして無量寿寺の厳律師に依り、専ら四分を学び、昼夜を捨てなかった。厳が石州に移るに曁んで、師も亦随侍した。地持論を聴き、深くその奥旨を領した。即ち衆の為に覆講した。機鋒穎利で、敢えて敵する者無かった。儒士員秀才という者があり、孔籍を博究し、才智人に過ぎていた。因って師の席下に入り、馬鳴起信の旨を叩いた。師は無礙弁を以て一一開導し、遂に回心帰向した。唐帝の開運に及んで、義興寺を剏し、師を延いて開山の祖とした。丕く化権を振るい、望は一時に尊ばれた。貞観間に本国に還り、備禅師を省観した。命じて筵を分かち説法させた。声は朝野に聞こえ、聴徒八百人。請益日々隆んであった。後、終る所を詳らかにしない。

賛に曰く。亮公は井臼を操り、炊爨を典して六時の行道を妨げなかった。古の宗師が法の為にすることこの如し。夫の紈綺を服し精糳を食し、施施然として華屋に処することを以て

【左頁上段】
栄とする者と異なった。もしその亮公の風を聞かしめば、定めて必ず愧汗津津たるであろう。

　　唐益州福勝寺道興律師伝
律師の名は道興。姓は劉氏。秦州の人。児時常に出俗を念じた。二親の鍾愛を以ての故に願いの如くすることを得なかった。精舎に詣る毎に徘徊愛慕し、終日去るに忍びなかった。年十九、潜かに大光寺に抵り、意を決して削染を求めた。父母驚遽し、これを尋ねて寺に入った。志の屈せざるを見て乃ち聴した。時に天下大乱し、賊寇紛紜として、死者山積した。母が賊の為に掠去され、城を離るること六十里。師は命を負ってこれを尋逐した。賊見て嘆じて曰く。「此れ僧中の孝子なり」と。乃ちこれを捨てた。師は母を負って帰った。至孝と謂うべきであった。後に蜀国に往った。途中で一老僧に遇い、之と偕行した。老僧師に謂って曰く。「吾に金十両有り。負うべし。蜀に至って共に分けん」と。師は頭を掉って之を拒んで曰く。「此れ身を危うくする物なり。況んや如来の金口痛く制す、其れ犯すべけんや。若し信ぜざる者あらば善悪応に験すべし」と。遂に捨てて独行した。老僧三泉県に至り、果して賊に逢って死を致した。師既に蜀川に抵って具戒を受けた。時に年二十であった。恒に蘭若に在って、杜多行を行った。智舜律師が当代の講匠たることを聞き、径ちに輪下に入った。律を聴いて輒ち能く覆講した。舜甚だ嘆賞した。師尋いで京師に遊び、弘福の智首律師に従った。晨昏咨叩し、飫かに律要を領した。久しくして辞して蜀川に還り、広く経論を聴き、光陰を費さなかった。また江禅師に参じ、坐禅を学んだ。心を執り志を定め、鑚仰して疲れを忘れた。舜公損代し、師其の席を継いだ。毎年学者の

【左頁下段】
請に応じて講筵を開いたが、その請が二三十度に至らなければ許さなかった。且つ嘆じて曰く。「近世法門衰落し軽慢日々増す。我は敢えて人を軽んずるに非ず。法を重んずるが故に爾り」と。聞く者感泣した。師嘗て一精舎に在って、維那の職に就いた。性寛大で賓客に逢えば、則ち必ず留めて厭わなかった。時に官府急切で住客を許さず、諸寺に停める者無し。泰山に憑るが若く、師は忻然としてこれを容れた。僧有って曰く。「官制なり。何ぞ輒ちこれを停めんや」と。師曰く。「官は鍼を容れず、私に車馬を通ず。豈にこれを聞かざらんや」と。僧艴然として悦ばず曰く。「年少我が語を用いず」と。師曰く。「此れ三宝なり。敬すれば則ち善を見、嫌すれば則ち悪を感ず」と。僧憤恚して房に入り、袈裟を看るに見えず。食を受けて血に変わった。因って自ら咎責し、師に対して悔謝した。師後に福勝寺に住し、日々千仏を礼し、未だ嘗て廃惰せず。一日疾に嬰り、室内忽ち楽音を聞いた。師曰く。「我が願う所は無上の道なり。人天の福は欲する所に非ず」と。若し願う所虚しからずんば、魔障自然に消却せん。言い訖って楽音還た滅した。此れより疾即ち愈えた。永徽三年、玄奘法師舎利を送って供養せしめた。師は乃ち道場を荘飾し、且つ誓を発して曰く。「吾一生法を伝え、並びに日々賢劫千仏を礼す。若し聖心に契わば、請う光明を放て」と。言才かに終わって、金光赫爍として室中を照らした。左右皆駭嘆した。顕慶四年某月日を以て湛然として入滅した。春秋六十七。夏四十七。師の梵行は清厳で人の及び難い所であった。昼夜趺坐し曽て偃亜せず。市鄽に到らず、別利を受けず、驢馬に乗らず、非法を服さず。乞食の外は寺門を出でずという。

英語訳

**Right Page Upper Section**
exist only in Śūnyata (Subhūti). The sage established excellent regulations not for self-binding purposes. Though I am untalented, I request to follow this elegant teaching." That very day he went to apologize, cast aside his public reputation, wrapped himself in coarse robes and departed. Some in the community tried to stop him. The Master said: "I do not cling to staying or leaving." He departed to travel to various famous sites including Wutai, Taiyue, Dongchuan, Beibu, Changshan, and Yanmen. For him, a thousand *li* was merely the space of a short step. He also entered Mount Ji to visit the traces of Chaofu and Xu You. Loving the deep tranquility of its forests and springs, he dwelt alone in a thatched hut, engaging in contemplative cultivation. For over thirty years his feet never descended to the valley. Scholars who admired his style would always gather around him in the empty, desolate shores. In the first month of the nineteenth year of Zhenguan, he initially took ill, and on the fifteenth day he sat upright and announced his passing. He lived to eighty-six years. His monastic years are uncertain. The Master's vinaya studies were extremely diligent - he read through the *Dharmaguptaka Vinaya* and other vinayas nearly several hundred times.

Praise says: Master Jin entered the Way steadily with his sharp awakening faculties. Examining his entire life, he cast off worldly concerns and was never bound by floating burdens. Like a soaring dragon or leaping phoenix that cannot be bridled or chained - how could he be like a fly soiled by sleep? His seated passing truly had its reasons.

**Biography of Vinaya Master Mingzan of Fazhu Temple, Tang**
The Vinaya Master's name was Mingzan, from Luzhou. The records have lost his family name. His spirit of refined clarity had abundant surplus. When placed among equals, he was like seeing a crane among chickens. Though he studied broadly in the vinaya section, he particularly found meaning in the *Dharmaguptaka*. When residing at Fazhu Temple, he guided the community and explained the Dharma. In the four prefectures of Han, Lu, Qin, and Ze, none failed to follow his transformation. He once composed *Transmission Commentary* in several volumes.

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**Biography of Vinaya Master Daoliang of Yixing Temple, Bingzhou, Tang**
The Vinaya Master was born to the Zhao family, named Daoliang, from Luancheng in Zhaozhou. From childhood he was exceptionally talented and deeply detested worldly dust. In his learning years, he honored Master Shatanbei of his prefecture's border as his teacher, serving him longest in attendance. Later he resided on Mount Fenglong with thirty mountain companions, all engaged in meditation and chanting. There were originally few lay attendants, so the Master daily separated and hulled rice, using five *dou* as his measure. During six years he never became lazy or negligent. For three years he went barefoot and followed the community through the six periods. At that time Master Zan of Bingbu raised high the Dharma banner and his transformative voice spread in four directions. The Master went directly to follow him and then received full ordination. Throughout the twelve periods, he made meditation his sole task. Subsequently he relied on Vinaya Master Yan at Wuliangshou Temple, exclusively studying the *Dharmaguptaka*, never abandoning it day or night. When Yan moved to Shizhou, the Master also attended him. He listened to the *Bodhisattvabhūmi Śāstra* and deeply grasped its profound meaning. He immediately gave review lectures for the community. His mental sharpness was keen and penetrating - none dared oppose him. There was a Confucian scholar named Yuan Xiucai who thoroughly studied Confucian texts and whose talent and wisdom surpassed others. He entered under the Master's instruction and inquired about the meaning of Aśvaghoṣa's *Awakening of Faith*. The Master used unobstructed eloquence to guide him point by point, and he eventually turned his mind and took refuge. When Emperor Tang began his rule and established Yixing Temple, he invited the Master to be its founding patriarch. He greatly promoted transformative authority and his reputation was revered throughout that time. During the Zhenguan period he returned to his home country to visit Master Bei. He was ordered to divide the lecture seat and expound the Dharma. His reputation was heard in court and countryside, with eight hundred listeners. Daily requests for instruction flourished. Later, where he ended is not detailed.

Praise says: Master Liang operated the well and mortar, managed cooking without hindering his six-period practice of the Way. Ancient patriarchs acting for the Dharma were like this. This differed from those who wear fine silks, eat refined foods, and

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consider dwelling in magnificent houses to be glorious. If they were made to hear of Master Liang's style, they would surely be covered in shame and sweat.

**Biography of Vinaya Master Daoxing of Fusheng Temple, Yizhou, Tang**
The Vinaya Master's name was Daoxing, family name Liu, from Qinzhou. In childhood he constantly thought of leaving lay life. Due to his parents' deep affection, he could not fulfill his wish. Whenever he visited monasteries, he would linger with love and admiration, unable to bear leaving all day long. At nineteen, he secretly went to Daguang Temple, determined to seek tonsure. His parents were alarmed and urgently sought him, entering the temple. Seeing his will could not be bent, they then consented. At that time the realm was in great chaos, bandits were everywhere in confusion, and the dead piled up like mountains. His mother was captured by bandits and taken sixty *li* from the city. The Master risked his life to pursue and follow them. The bandits saw him and sighed, saying: "This is a filial son among monks." They then released her. The Master carried his mother home - this could be called utmost filial piety. Later he went to Shu. On the journey he met an old monk and traveled with him. The old monk said to the Master: "I have ten *liang* of gold. You can carry it, and when we reach Shu we'll divide it." The Master shook his head and refused, saying: "This is something that endangers one's life. Moreover, the Tathāgata's golden mouth severely prohibits this - how can it be violated? If you don't believe this, good and evil should be verified." He then abandoned [the old monk] and traveled alone. When the old monk reached Sanquan County, he indeed encountered bandits and was killed. After the Master reached Sichuan, he received full ordination. He was then twenty years old. He constantly stayed in forest monasteries practicing *dhūta* practices. Hearing that Vinaya Master Zhishun was a great lecturer of the age, he directly entered under his instruction. When listening to vinaya he was always able to give review lectures. Shun greatly praised and admired him. The Master soon traveled to the capital, following Vinaya Master Zhishou at Hongfu. Morning and evening he consulted and inquired, fully grasping the vinaya essentials. After a long time he took leave and returned to Sichuan, extensively listening to sūtras and treatises without wasting time. He also visited Master Jiang to study seated meditation, controlling his mind and fixing his will, drilling and looking up without forgetting fatigue. When Master Shun passed away, the Master succeeded to his position. Each year he responded to scholars'

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requests to open lecture sessions, but would not permit them unless the requests reached twenty or thirty times. Moreover he sighed saying: "In recent times the Dharma gate has declined and disrespect increases daily. I do not dare disparage people - this is done to honor the Dharma." Listeners were moved to tears. The Master once resided at a monastery serving as *karmadāna*. His nature was magnanimous - when he encountered guests, he would always invite them to stay without tiring. At that time the government was strict and did not permit hosting guests. No other temples would accommodate them. [But the Master was] dependable like Mount Tai - he gladly accommodated them. A monk said: "This is government regulation. Why do you rashly host them?" The Master said: "The government doesn't allow even a needle through, yet privately vehicles and horses pass. Haven't you heard of this?" The monk became angry and displeased, saying: "This young man doesn't heed my words." The Master said: "This is the Three Jewels. If you respect them you see good; if you resent them you feel evil." The monk angrily entered his room and looked for his *kaṣāya* but couldn't find it. When he received food it turned to blood. He then blamed himself and apologized to the Master with repentance. The Master later resided at Fusheng Temple, daily paying homage to a thousand Buddhas, never becoming lazy or neglectful. One day he fell ill and suddenly heard music in his room. The Master said: "What I wish for is the supreme Way. The blessings of gods and humans are not what I desire. If my aspiration is not empty, demonic obstacles will naturally disappear." As soon as he finished speaking, the music faded away. From this point his illness immediately healed. In the third year of Yonghui, Dharma Master Xuanzang sent relics for him to make offerings to. The Master then decorated the ritual site and made a vow saying: "Throughout my life I have transmitted the Dharma and daily paid homage to the thousand Buddhas of the Worthy Kalpa. If this accords with the sage's mind, please emit radiant light." Just as he finished speaking, golden light blazed brilliantly, illuminating the room. Everyone around was amazed and sighed in wonder. He peacefully entered extinction on a certain day of a certain month in the fourth year of Xianqing. He was sixty-seven years old with forty-seven summer retreats. The Master's pure conduct was so austere that it was difficult for others to match. Day and night he sat in lotus position and never lay down to rest. He did not go to markets, did not accept special profits, did not ride donkeys or horses, did not wear non-Dharmic clothing. Apart from begging for food, he did not leave the temple gates.