一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
賛曰。興師直入＿二乱賊中＿一。負＿レ命済＿レ母。当＿二此之際＿一唯親是
視。初不＿レ知＿三其有＿二死生之烈＿一也。曩江革遭＿レ乱。負＿レ母逃＿レ難。
賊郤欲＿二将去＿一。革涕泣言。有＿二老母＿一。賊不＿レ忍＿レ犯之。嗚呼興
師似＿レ之其絶者也。至＿下於感＿二神光于室中＿一廓＿中魔雲于言下＿上。
此豈特篤＿二於親＿一。而心実契＿二於大道＿一也。経曰。使＿三我疾成＿二
於無上正真之道＿一者由＿二孝徳＿一也。其弗＿レ信矣乎。或曰。摩触
捉宝者如来厳制。興公辞＿レ金而不＿レ捉是可＿レ尚也。但如＿二其
負＿一レ母。無乃（ムシロ　）悖＿二於聖制＿一乎。予曰。十誦律有諸。若母女姉妹
為＿二病患及水火刀兵深阬悪獣難＿一救者無＿レ犯。幸無＿レ疑焉。
　　唐蘇州通玄寺玄素旻律師伝
律師諱恵旻。字玄素。河東人。史失＿二其氏＿一。志操耿介。黠恵
超邁。純誠慈愛。出＿レ自＿二 天性＿一。九歳出＿レ塵。服＿二-勤白業＿一。能誦＿二
法華＿一。年甫十五。従＿二法廻向寺新羅光法師＿一聴＿二成論＿一。恵解
明発。弁論敏捷。無＿二能屈者＿一。法師命分座説法。聴者莫＿レ不＿二
驚＿レ耳動＿レ目揚＿レ声称嘆＿一。年十七。至＿二海塩光興寺＿一。応＿レ請開＿二
講法華＿一。数有＿二奇香満＿レ空中之瑞＿一。当＿二是時＿一 四方学徒螘聚。
甚至＿レ無＿二席受＿一之。登具之後。依＿二-随竹園寺志律師＿一。精＿二-通十
【右頁下段】
誦＿一。傍渉＿二諸部＿一。未＿レ幾志遷化。葬事已闋。去入＿二会稽＿一。礼＿二石
仏於剡＿一。尋遊＿二 天台講肆＿一。俄住＿二呉之通玄寺＿一。足不＿レ逾＿レ閫十
七春秋。日用之間服＿レ麁食＿レ糲。日与＿二徒衆＿一鋭行。時呉中逢＿二
歉歳＿一。道俗咸避＿二 地東西＿一。師守＿レ死禅誦。蘇州総管聞嗣安
聞＿二師徳風＿一請＿レ出＿二-世名藍＿一。師堅不＿レ欲＿レ行。使者再三往返。
然後応之。刺史李廉薜通王栄等。蒙＿二師道化＿一。崇信特厚。
師応接既倦。戢＿二影于華亭谷幹山＿一。行道数歳。以＿二其地下
湿蚊蟲甚多＿一。恐＿レ致＿二損傷＿一。移止＿二海虞山＿一。喜＿二其幽邃＿一。晏居
殆二十余霜。学子問＿レ道者連翩而来。至＿二 一千指之多＿一。実
山林盛事也。師又築＿二庵於南澗＿一。為＿二養高之所＿一。恒有＿二両免
一彪棲＿二-遅房之側＿一。馴狎如＿二伴侶＿一。殊無＿二疑怖＿一。至若有＿二出
神＿一出現。従受＿二帰戒＿一。可＿レ謂徳化所＿レ及幽明倶被也。蘇州都
督武陽公李世嘉遣＿レ使懇請。師辞而不＿レ赴。貞観十九年。
刺史江王執＿二弟子礼＿一。乞＿レ授＿二戒法＿一。贈以＿二法衣曁名香＿一。師辞
不＿レ允。並譲＿二諸徳＿一。貞観末年八月初示＿二徴恙＿一。臨終前三日。
異香満＿レ室。左右怪而問之。師曰。吾他日常＿レ去矣。生死人
之常也。寄＿レ生若＿二行雲＿一。無＿二妄哭泣＿一。各念＿二無常＿一。早求＿二自度＿一。
【左頁上段】
喪事殯葬。律有＿二恒儀＿一。慎勿＿下乞＿二空文於有位＿一求＿二銘誌＿一張＿二
飾説＿一以浼＿上レ吾。能依＿二此訣＿一。吾復何言。竟以＿二是月十一日＿一安
然而化。春秋七十有七。臘若干。伝法門人某等二十余人。
凡講＿二経律論＿一若干会。所＿レ著有＿二 十誦私記。僧尼行事。尼衆
羯磨。道俗菩薩戒義疏総二十一巻＿一。
賛曰。古高世之僧処＿二乎重山密林之中＿一巻＿二迹囂氛之表＿一
者。治＿レ内之功純務＿レ外之意絶也。旻師韜光四十余霜。策＿二-
励学徒于寥寞之浜＿一。縉紳屢招而耳若＿レ不＿レ聞。可＿レ謂純＿レ道
而絶＿レ世者也。至＿二於末後不＿一レ許＿レ作＿二碑誌＿一。愈見＿二韜晦潜蔵＿一。
嗚呼師高尚之風足＿レ激＿二末法之貪競＿一焉。
　　唐荘厳寺智興律師伝
律師名智興。宋氏洺州人也。得度受具之後。謙約成＿レ務。
厲行堅明。初従＿二弘福首律師＿一。精＿二-熟毘尼旨＿一。種性天逸。誦＿二
諸経数十巻行法要偈数千行＿一。為＿二同侶＿一所＿レ重。毎＿レ当＿二法戦
之時＿一。而智刃弁鋒如＿二撃電奔雷＿一。無＿二敢当者＿一。後住＿二荘厳寺＿一。
就＿二維那之職＿一。厳冬登＿レ樓撃＿レ鐘。至＿二皮裂肉皴掌内凝＿一レ血。
無＿レ所＿レ辞＿レ労。大業五年。同学僧三果者有＿レ兄。従＿二煬帝＿一南
【左頁下段】
至＿二江都＿一。中道而亡。致＿二夢其妻＿一云。吾至＿二彭城＿一病死。由＿二斎
戒不＿一レ持。堕＿二 地獄中＿一。受＿レ苦叵＿レ言。頼荘厳寺僧智興鳴＿レ鐘。
響振＿二 地獄＿一。同受＿レ苦者一時解脱。今生＿二楽処＿一。思＿レ報＿二其恩＿一。
可＿下奉＿二絹十疋＿一以陳＿中吾意＿上。及＿レ寤説之。初無＿二信者＿一。尋復夢
如＿レ初。経＿二 十余日＿一凶問奄至。宛与＿レ夢同。妻乃奉＿レ絹。師即
散＿二大衆＿一。衆問。扣＿レ鐘何以致＿レ感。師曰。吾因＿レ見＿二付法蔵伝
及阿含経鍾声功徳＿一。敬遵＿二此轍＿一。励＿レ力行＿レ之。又鳴＿レ鐘始祝
曰。願諸賢聖同入道場乃徐発三下。及＿二長扣＿一又祝曰。願
諸悪趣倶時離苦。如＿レ是而已。別無＿レ他。豈意微誠致＿レ感。衆
皆加嘆。貞観六年三月。染＿レ疾預知＿二終日＿一。捨＿二縁身資＿一。召＿レ
友道＿レ別。遂以＿二某日＿一端然而化。春秋四十有五。坐若干夏。
弟子善因等若干人。奉＿二全身＿一葬＿二於杜城窟中＿一。
　　唐洛州天宮寺明導律師伝
律師名明導。族姓姚氏。本呉興人。因＿レ官＿二歙州＿一。遂家＿二于彼＿一。
丱歳英敏。卓邁＿二常倫＿一。値＿二父母謝＿一レ世。念＿二親恩難＿一レ報。有＿二出
世志＿一。遂剔染為＿レ僧。進戒之後。精＿二-守毘尼＿一。有＿二剛直声＿一。貞
観初。経行抵＿二陳州＿一。遇＿二勅沙汰留＿一レ僧。師以＿二徳声久被＿一遂

現代語訳

【右頁上段】
賛に曰く。興師は直ちに乱賊の中に入り、命を負って母を済った。この際に当たって、ただ親のみを視て、初めはその死生の烈があることを知らなかった。昔、江革が乱に遭い、母を負って難を逃れた時、賊がこれを将い去ろうと欲した。革は涕泣して言った。「老母がおります」と。賊はこれを犯すに忍びなかった。嗚呼、興師はこれに似て、その絶なる者である。神光を室中に感じ、魔雲を言下に廓くに至っては、これ豈に特に親に篤いのみならず、心実に大道に契ったのである。経に曰く。「我をして疾く無上正真の道を成さしめる者は孝徳による」と。その信ぜざらんや。或いは曰く。「摩触し宝を捉るは如来厳制す。興公が金を辞して捉らざるは尚ぶべきなり。但しその母を負うが如きは、むしろ聖制に悖るにあらずや」と。予曰く。「十誦律にあり。若し母女姉妹が病患及び水火刀兵深坑悪獣の難の為に救う者は犯無し」と。幸いに疑うこと無かれ。

　　唐蘇州通玄寺玄素旻律師伝
律師の諱は恵旻、字は玄素。河東の人。史はその氏を失している。志操は耿介で、黠恵は超邁している。純誠慈愛は天性より出でたものである。九歳で出塵し、白業に服勤した。能く法華を誦した。年僅か十五で、法廻向寺の新羅光法師に従って成論を聴いた。恵解明発し、弁論敏捷で、能く屈する者無かった。法師は座を分かち説法することを命じた。聴者で耳を驚かし目を動かし声を揚げて称嘆しない者はなかった。年十七、海塩光興寺に至り、請に応じて法華の講を開いた。数々奇香が空中に満つる瑞があった。この時に当たって四方の学徒が蟻の如く聚まり、甚だしくは席を受くる無きに至った。登具の後、竹園寺の志律師に依随し、十

【右頁下段】
誦に精通した。傍ら諸部に渉った。幾ばくもなく志は遷化した。葬事已に闋って、去って会稽に入り、剡において石仏を礼した。尋いで天台の講肆に遊んだ。俄かに呉の通玄寺に住し、足は閫を逾えないこと十七春秋であった。日用の間、麁を服し糲を食した。日々徒衆と鋭行した。時に呉中は歉歳に逢い、道俗咸く地を避けて東西した。師は死を守って禅誦した。蘇州総管聞嗣安は師の徳風を聞いて出世の名藍を請うた。師は堅く行くことを欲しなかった。使者再三往返して、然る後にこれに応じた。刺史李廉・薜通・王栄等は師の道化を蒙り、崇信特に厚かった。師の応接既に倦んで、影を華亭谷幹山に戢めた。行道数歳、その地の下湿で蚊蟲甚だ多きを以て、損傷を致すことを恐れ、海虞山に移止した。その幽邃を喜び、晏居すること殆ど二十余霜であった。学子で道を問う者連翩として来たり、一千指の多きに至った。実に山林の盛事である。師はまた庵を南澗に築いて、養高の所とした。恒に両兎一彪が房の側に棲遅し、馴狎すること伴侶の如くで、殊に疑怖無かった。至若出神が出現して、従って帰戒を受くることあり。徳化の及ぶ所、幽明倶に被ると謂うべきである。蘇州都督武陽公李世嘉は使を遣わして懇請したが、師は辞して赴かなかった。貞観十九年、刺史江王は弟子礼を執って、戒法を授けんことを乞うた。法衣及び名香を以て贈ったが、師は辞して允さず、並びに諸徳に譲った。貞観末年八月初めに徴恙を示した。臨終前三日、異香室に満ちた。左右怪しんでこれを問うた。師曰く。「吾は他日常に去らん。生死は人の常なり。生を寄すること行雲の若し。妄に哭泣すること無かれ。各々無常を念じ、早く自度を求めよ。

【左頁上段】
喪事殯葬は律に恒儀あり。慎んで空文を有位に乞い、銘誌を求め、飾説を張って以て吾を浼すること勿かれ。能くこの訣に依らば、吾復た何をか言わん」と。竟にこの月十一日を以て安然として化した。春秋七十七。臘は若干。法を伝えた門人某等二十余人。凡そ経律論を講ずること若干会。著す所に十誦私記・僧尼行事・尼衆羯磨・道俗菩薩戒義疏総二十一巻がある。

賛に曰く。古の高世の僧の重山密林の中に処し、迹を囂氛の表に巻く者は、内を治むるの功純にして外を務むるの意絶するなり。旻師は光を韜すること四十余霜、学徒を寥寞の浜に策励した。縉紳屡々招けども耳若し聞かざるが如し。純道にして世を絶つ者と謂うべきである。末後に碑誌を作ることを許さざるに至っては、愈々韜晦潜蔵を見る。嗚呼、師の高尚の風は末法の貪競を激するに足る。

　　唐荘厳寺智興律師伝
律師の名は智興。宋氏、洺州の人である。得度受具の後、謙約を務めとなし、厲行堅明であった。初め弘福の首律師に従い、毘尼の旨に精熟した。種性天逸で、諸経数十巻・行法要偈数千行を誦した。同侶の重んずる所となった。法戦の時に当たる毎に、智刃弁鋒は撃電奔雷の如く、敢えて当たる者無かった。後に荘厳寺に住し、維那の職に就いた。厳冬に楼に登って鐘を撃ち、皮裂け肉皴んで掌内に血の凝るに至るも、労を辞する所無かった。大業五年、同学の僧三果なる者に兄があり、煬帝に従って南して

【左頁下段】
江都に至った。中道にして亡くなった。その妻に夢を致して云く。「吾彭城に至って病死した。斎戒を持せざるによって地獄中に堕ち、苦を受くること言うべからず。荘厳寺の僧智興が鐘を鳴らすに頼って、響きが地獄に振り、同じく苦を受ける者一時に解脱した。今楽処に生まれた。その恩を報ぜんことを思う。絹十疋を奉って以て吾が意を陳ぶべし」と。寤めて及んでこれを説いたが、初めは信ずる者無かった。尋いで復た初めの如く夢み、十余日を経て凶問奄かに至った。宛も夢と同じであった。妻乃ち絹を奉った。師即ち大衆に散じた。衆問う。「鐘を扣くこと何を以て感を致すや」と。師曰く。「吾付法蔵伝及び阿含経の鐘声功徳を見るに因って、敬んでこの轍に遵い、力を励ましてこれを行う。また鐘を鳴らす始めに祝して曰く。『願わくは諸の賢聖同じく道場に入れ』と乃ち徐に三下を発す。長扣に及んでまた祝して曰く。『願わくは諸の悪趣倶に時に苦を離れよ』と。是の如くして已む。別に他無し。豈に微誠の感を致すを意わんや」と。衆皆加嘆した。貞観六年三月、疾に染んで預め終日を知った。縁身の資を捨て、友を召して道別した。遂に某日を以て端然として化した。春秋四十五。若干夏に坐した。弟子善因等若干人、全身を奉じて杜城の窟中に葬った。

　　唐洛州天宮寺明導律師伝
律師の名は明導。族姓は姚氏。本は呉興の人。官により歙州にあるに因って、遂に彼に家した。丱歳より英敏で、常倫に卓邁していた。父母の世を謝するに値い、親恩の報い難きを念じ、出世の志があった。遂に剃染して僧となった。進戒の後、毘尼を精守し、剛直の声があった。貞観初め、経行して陳州に抵った。勅沙汰の僧を留むるに遇い、師は徳声久しく被るを以て遂に

英語訳

**Right Page Upper Section**
Praise says: Master Xing entered directly into the midst of chaotic bandits, risking his life to save his mother. At that moment, he only had eyes for his parent and initially did not realize the life-and-death danger involved. In the past, when Jiang Ge encountered rebellion and fled carrying his mother to escape disaster, bandits wanted to take her away. Ge wept and said: "I have an aged mother." The bandits could not bear to harm them. Alas! Master Xing resembled him in being absolutely devoted. As for sensing divine light in his room and dispelling demonic clouds at his words - this was not merely being devoted to his parent, but his mind truly according with the Great Way. The sūtra says: "That which causes me to quickly achieve the supreme true Way comes from filial virtue." How could this not be believed? Someone said: "Touching and grasping treasures is strictly prohibited by the Tathāgata. Master Xing's declining gold and not grasping it is commendable. But his carrying his mother - wouldn't this rather violate the sage's regulations?" I replied: "The *Daśabhāṇavāra Vinaya* states: 'If one rescues mothers, daughters, sisters from illness, water, fire, weapons, deep pits, or dangerous beasts, there is no violation.' Please have no doubts about this."

**Biography of Vinaya Master Xuansu Min of Tongxuan Temple, Suzhou, Tang**
The Vinaya Master's posthumous name was Huimin, courtesy name Xuansu, from Hedong. History has lost record of his family name. His will and conduct were upright and pure, his cleverness and wisdom transcendent. His sincere compassion and loving-kindness came from his natural disposition. At nine he left the dusty world and devoted himself to pure practices. He could recite the *Lotus Sūtra*. At barely fifteen, he followed Master Guangfa from Silla at Fahuixiang Temple to study the *Satyasiddhi Treatise*. His wisdom and understanding were clearly manifested, his eloquence quick and sharp - none could defeat him. The Dharma Master ordered him to share the lecture seat and expound the Dharma. Every listener was amazed, moved, and raised their voices in praise. At seventeen, he went to Guangxing Temple in Haiyan and responded to requests to lecture on the *Lotus Sūtra*. There were often auspicious signs of extraordinary fragrance filling the air. At that time, students from all directions gathered like ants - it reached the point where there was no room to sit. After full ordination, he followed Vinaya Master Zhi at Zhuyuan Temple, mastering the

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*Daśabhāṇavāra* and studying various other sections. Before long, Zhi passed away. After the funeral was completed, he departed and entered Kuaiji, paying homage to the stone Buddha at Shan. Soon he traveled to the lecture halls of Tiantai. Shortly after, he resided at Tongxuan Temple in Wu, not stepping beyond the threshold for seventeen years. In daily life he wore coarse clothing and ate rough food. Daily he practiced vigorously with his disciples. When Wu encountered a year of famine, monastics and laypeople all fled in different directions. The Master remained steadfast in meditation and chanting. Suzhou Governor-General Wen Sian heard of the Master's virtuous reputation and requested him to emerge into a famous monastery. The Master firmly did not wish to go. Messengers went back and forth repeatedly before he finally responded. Prefects Li Lian, Xue Tong, Wang Rong and others received the Master's transformative teaching and their reverent faith was especially deep. When the Master grew weary of receiving visitors, he withdrew to Mount Huating Gugan. After practicing the Way there for several years, because the ground was damp and there were many mosquitoes, fearing they might cause harm, he moved to Mount Haiyu. Delighting in its deep tranquility, he dwelt peacefully there for nearly twenty years. Students who came to inquire about the Way arrived in continuous streams, reaching as many as a thousand people. This was truly a flourishing event for the mountain forests. The Master also built a hermitage by the southern stream as a place for lofty cultivation. Constantly there were two rabbits and one leopard dwelling near his quarters, tame and friendly like companions, without any fear or suspicion. Sometimes spirits would appear and receive refuge and precepts from him. It could be said that his virtuous transformation reached both the visible and invisible realms. Suzhou Governor Duke Li Shijia of Wuyang sent envoys with earnest invitations, but the Master declined and did not go. In the nineteenth year of Zhenguan, Prince Jiang the Prefect performed disciple's rites and requested to receive precept teachings. He presented Dharma robes and famous incense, but the Master declined and would not accept, deferring to other worthies. In the final year of Zhenguan, early in the eighth month, he showed signs of illness. Three days before his death, extraordinary fragrance filled his room. Those around him were puzzled and asked about it. The Master said: "I will always depart someday. Birth and death are human constants. Dwelling in life is like drifting clouds - do not cry foolishly. Each of you should contemplate impermanence and early seek self-liberation.

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Funeral and burial rites have established ceremonies in the vinaya. Carefully avoid requesting empty writings from those in position, seeking inscriptions and tablets, creating ornate eulogies to defile me. If you can follow this instruction, what more need I say?" Finally, on the eleventh day of that month he peacefully passed away. He was seventy-seven years old. His monastic years are uncertain. His Dharma-transmitting disciples numbered over twenty people. He gave lectures on sūtras, vinayas, and treatises for many sessions. His writings include *Private Notes on the Daśabhāṇavāra*, *Conduct for Monks and Nuns*, *Karma Procedures for Nuns*, and *Commentary on Bodhisattva Precepts for Monastics and Laypeople*, totaling twenty-one volumes.

Praise says: Ancient monks of transcendent worldliness who dwelt in deep mountains and dense forests, withdrawing from the clamorous world, perfected their inner cultivation and severed worldly concerns. Master Min concealed his light for over forty years, encouraging students in desolate places. Though high officials repeatedly summoned him, his ears were as if he did not hear. He could be called one who pursued pure Way while severing worldly ties. That he would not permit memorial inscriptions at the end shows even more his self-concealment and withdrawal. Alas! The Master's lofty and noble style is sufficient to inspire those caught in the greed and competition of the final Dharma age.

**Biography of Vinaya Master Zhixing of Zhuangyan Temple, Tang**
The Vinaya Master's name was Zhixing, family name Song, from Mingzhou. After receiving ordination and full precepts, he made humility and frugality his work, his vigorous practice firm and clear. Initially he followed Vinaya Master Shou at Hongfu, becoming thoroughly versed in the meaning of the vinaya. His natural disposition was transcendent - he memorized dozens of volumes of sūtras and thousands of lines of essential practice verses. He was respected by his colleagues. Whenever it came time for Dharma debates, his wisdom-sword and eloquent edge were like striking lightning and rushing thunder - none dared oppose him. Later he resided at Zhuangyan Temple, taking the position of *karmadāna*. In severe winter he would climb the tower to strike the bell, until his skin cracked and flesh wrinkled with blood congealing in his palms, yet he never complained of the labor. In the fifth year of Daye, his fellow student monk Sanguo had an elder brother who followed Emperor Yang south to

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Jiangdu. He died midway on the journey. He appeared in his wife's dream saying: "I died of illness at Pengcheng. Because I did not maintain fasting and precepts, I fell into hell and suffer indescribably. Thanks to monk Zhixing of Zhuangyan Temple striking the bell, the sound resonated in hell and all who suffered there were liberated simultaneously. Now I have been born in a place of happiness. Thinking to repay his kindness, you should offer ten bolts of silk to express my gratitude." When she awoke and told this, initially no one believed her. Soon she dreamed the same again. After more than ten days, news of the death suddenly arrived, exactly matching the dream. The wife then offered the silk. The Master immediately distributed it among the great assembly. The community asked: "How does striking the bell create such response?" The Master said: "Because I saw the merit of bell sounds in the *付法蔵伝* and *Āgama Sūtras*, I respectfully follow this practice, exerting effort to carry it out. Also, when I begin striking the bell, I make this prayer: 'May all sages and saints enter the assembly hall together,' then slowly strike three times. When making the long strikes, I again pray: 'May all beings in evil destinies simultaneously leave suffering.' That is all - nothing else special. How could I have imagined such small sincerity would create response?" The assembly all expressed great admiration. In the third month of the sixth year of Zhenguan, he fell ill and knew in advance the day of his death. He gave away his material possessions, summoned friends to bid farewell, and on a certain day peacefully passed away. He was forty-five years old, having sat through a certain number of summer retreats. His disciples Shanyin and others, a certain number of people, took his complete body and buried it in a cave at Ducheng.

**Biography of Vinaya Master Mingdao of Tiangong Temple, Luozhou, Tang**
The Vinaya Master's name was Mingdao, family name Yao, originally from Wuxing. Due to his father's official position in Shezhou, the family settled there. From childhood he was brilliant and intelligent, outstanding beyond the ordinary. When his parents passed away, mindful that parental kindness is difficult to repay and having aspirations for transcending the world, he shaved his head and became a monk. After receiving the precepts, he carefully maintained the vinaya and had a reputation for uprightness. In the early Zhenguan period, while traveling he reached Chenzhou and encountered an imperial edict examining and retaining monks. The Master, because his virtuous reputation had long been established, was consequently...