一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
応＿二斯挙＿一。雖＿レ蒙＿二栄聞＿一。而不＿二以為＿一レ意。忽自歎曰。丈夫当＿下於＿二
大叢林＿一与＿レ 人相拮抗＿上。安局＿二此蠡鷇【㲉ヵ】中＿一邪。棄去南詢入＿二爍
砺二律師輪下＿一習＿レ律。未＿二 一寒暑＿一。尽得＿二諸部幽奥＿一。即対＿レ衆
覆講。自＿レ是声聞燁然騰。一時儕輩莫＿レ弗＿二推挹＿一。時諸寺有＿二
鼠牙雀角之非＿一。皆請＿レ師釈＿レ之。師才臨＿レ席。皆自然心悦誠
服而歎＿三其善達＿二無諍権＿一。龍朔二年奉＿レ勅開＿二-法於東都天宮
寺＿一。麟徳初。長吏韓孝威託＿二朝命＿一造＿二老子像於芒山＿一。欲＿下
令＿二州郡僧尼＿一礼送＿上。師出＿レ衆正＿レ色曰。仏老二門由来天絶。
如何合雑雷同将＿レ引既無＿二勅令＿一。不＿二敢聞＿一レ命。威大怒曰。是
何道人輒拒＿二国命＿一。乃使＿三 人脱＿二師袈裟＿一。将＿レ行＿二禁劾＿一。師曰。
袈裟勅度所＿レ著。非＿レ勅不＿レ可＿二妄除＿一。威怒曰。道人有＿下不＿レ送＿二
天尊＿一者＿上出。師即挺＿レ身独立。預＿レ是僧尼同時総往＿二師所＿一。威
怒曰。道人欲＿レ反耶。師抗＿レ声語＿二 六曹官人＿一曰。長吏総召＿二
僧尼＿一唱＿レ反。此則長吏自反。僧尼不＿レ反。須＿レ告＿二御史＿一。威大
忙懼。降＿レ階屈＿レ節慙謝而止。其厳如＿レ是。又因＿二僧大集＿一。簡試
度＿レ 人。天宮餉＿レ食過＿レ 中乃至。僧有＿二噉之者＿一師謂＿レ之曰。諸
大徳是仏法遺寄。天下楷模。非時之食。対＿レ俗而噉。公違＿二
【右頁下段】
法律＿一。法滅之相。何一至＿二於此＿一。聞者赧然。師乃索＿レ水清漱。
月余不＿レ食。蓋悲＿二僧道風夷節落＿一也。道俗苦勤。師不＿レ得＿レ已
乃進。東夏英髦莫＿レ不＿三高＿レ其風服＿二其達＿一。後不＿レ詳＿レ所＿レ終焉。
賛曰。宋僧鍾対＿レ客以＿二日差＿一レ 中而不＿レ食。斉僧侯脚影小蹉
空斎而過。古人之精厳此類也。導公慨＿二正法凋淪＿一。越＿レ月
而不＿レ食。其清操峻節可＿下与＿二琨玉秋霜＿一比＿上レ質。其亦愈精
而愈厳者也。繄乎日影小差而食。尚激厲如＿レ此。若＿二夫夜
餐晩炊以＿レ之為＿レ楽者＿一。導公見＿レ之又当＿二何如＿一也。
　　唐洛州敬愛寺曇光律師伝
律師名曇光。出＿二于張氏＿一。汴州人也。自＿レ幼逮＿レ長。志操高潔。
毀髪納戒之後。遍参＿二名宿＿一。遂乃就＿二学於砺爍二律師＿一。精＿二
律蔵＿一有＿レ声。砺嘆曰。吾宗之顕他日将＿レ有＿レ望＿二於斯子＿一乎。
尋従＿二玉法師＿一聴＿二法華地論＿一。洞＿二-明其玄理＿一。権実摂融。未＿レ幾
入＿二嵩岳相禅師座下＿一習＿二止観＿一。屏＿二-絶塵蒙＿一。栖＿二神物表＿一。会東
都天宮寺虚＿レ席。特勅＿レ師補＿レ之。於＿レ是敷＿二-宣大法＿一。如＿二河海
興＿レ雲頃刻変化而洪雨滂沛四澍＿一。毳客影付。咸霑＿二法益＿一。
堂室間可＿レ観者。西明君度等也。後不＿レ詳＿二終所＿一。
律苑僧宝伝巻第四
【左頁上段】
律苑僧宝伝巻第五

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐終南山豊徳寺澂照大師伝
大師諱道宣。字法遍。京兆人。姓錢氏。広陵大守譲之後
也。考諱申府君。事＿二陳朝＿一為＿二吏部尚書＿一。師即其長子也。
妣姚氏。夢白月貫＿レ懐。覚而有＿レ身。又夢梵僧語＿レ之曰。汝所＿レ
孕者梁僧祐律師。祐即南斉僧護也。宣＿下令＿二出家＿一弘＿中-宣釈
教＿上。師処＿レ胎十二月。於＿二隋開皇十六年四月八日＿一誕。九歳
能＿二文辞＿一。博通＿二書史＿一。人皆畏而愛＿レ之。年方舞象。厭＿レ俗入＿二
日厳＿一。侍＿二恵頵法師＿一。学＿二出世間法＿一。恍若＿下青芙蓉超＿二-出淤
泥＿一。亭亭植＿上。凡釈門事業不＿レ習而成。十六歳持＿二醍醐経＿一。
二旬而徹。其他経籍皆能暗誦。且通＿二其義趣＿一。頵見＿三其天
機敏捷有＿二 一日千里之勢＿一。即薙髪為＿二弟子＿一。時師年十有
七矣。尅苦励＿レ志。唯求＿二聖法＿一。嘗戴＿二宝函＿一。繞＿レ塔行道。願＿三
舎利降＿二於函中＿一。期至＿二 七日＿一。果感＿二霊応＿一。大業十一年。師
【左頁下段】
二十歳。従＿二弘福智首律師＿一。升壇受＿二無願戒＿一。業凌＿二雪霜＿一。
志堅＿二金石＿一。麻衣春冬不＿レ易。長坐不＿レ睡。日唯一食宴如
也。行必促＿レ歩。坐不＿レ倚牀。武徳年間。又依＿二首律師＿一習＿レ
律。纔聴一過。即欲＿レ修＿レ禅。頵啊曰。戒浄定明。修捨有＿レ時。
始聴未＿レ閑。持犯焉識。汝宜＿二専聴＿一。吾自為＿レ汝知＿二-掌僧事＿一。
抑令＿レ聴二十遍。師昼夜研摩。察＿二其微密＿一。至＿二于蠺絲牛
毛＿一。不＿三唯精＿二于律＿一。凡法華涅槃楞加勝鬘智度等諸典。皆
能融＿二-会甚深微妙之旨＿一。藹然有＿二青藍冷氷之誉＿一。其同袍
無＿レ不＿二推服＿一。師戢＿二迹於終南倣掌谷＿一。所居乏＿二美飲＿一。有＿二神
人＿一。指＿二其地＿一曰。宜＿二就＿レ此鑿＿一レ井。穴＿レ 地尺余。霊泉溢出。甘
冽勝＿レ常。師因営＿二梵刹＿一。即以＿二白泉＿一名之。晏＿二-坐其間＿一。鞠＿レ明
究＿レ曛。唯以＿二禅観＿一為＿レ務。猛獣馴伏如＿二家畜＿一。師於＿二安居日＿一
嘗発＿レ誠祷。若坐夏有＿レ功。願垂＿二異相＿一。後果有＿三芝艸産＿二於
庭＿一。俄遷＿二京兆崇義寺＿一。未＿レ幾転＿二南山豊徳寺＿一。常感＿二 天人
送＿レ膳侍衛＿一。或献＿二異花一匳＿一。形如＿二棗華＿一。大似＿二楡莢＿一。香気
馝馟。数歳不＿レ変。或供＿二奇果＿一。其味甘其色潔。実非＿二 人間
所有＿一。一日天人告＿レ師曰。清宮郷乃故浄業寺地也。宜＿下於＿二

現代語訳

【右頁上段】
この挙に応じた。栄聞を蒙ったものの、これを意にかけなかった。忽ち自ら嘆じて曰く。「丈夫たる者は大叢林において人と相拮抗すべきである。どうして此の蠡鼠の穴の中に局限されていようか」と。去って南に詣り、爍砺二律師の輪下に入って律を習った。一寒暑にも満たないうちに、諸部の幽奥を尽く得た。即ち衆に対して覆講した。これより声聞燁然として騰がり、一時の儕輩で推挹しない者はなかった。時に諸寺に鼠牙雀角の非があり、皆師に請うてこれを釈してもらった。師が才たけて席に臨むと、皆自然に心悦誠服して、その善く無諍権に達することを嘆じた。龍朔二年、勅を奉じて東都天宮寺において法を開いた。麟徳初年、長吏韓孝威は朝命を託して芒山に老子像を造り、州郡の僧尼をして礼送せしめんと欲した。師は衆より出でて色を正して曰く。「仏老二門は由来天絶している。如何にして合雑雷同して将引しようか。既に勅令無ければ、敢えて命を聞かず」と。威大いに怒って曰く。「これ何の道人ぞ、輒ち国命を拒むとは」と。乃ち人をして師の袈裟を脱がせ、将に禁劾を行わんとした。師曰く。「袈裟は勅度の著する所なり。勅に非ざれば妄に除くべからず」と。威怒って曰く。「道人で天尊を送らざる者は出よ」と。師即ち身を挺して独立した。これに預かる僧尼同時に総て師の所に往った。威怒って曰く。「道人反せんと欲するか」と。師声を抗げて六曹の官人に語って曰く。「長吏総て僧尼を召して反を唱う。此れ則ち長吏自ら反するなり。僧尼は反せず。須らく御史に告ぐべし」と。威大いに忙懼し、階を降り節を屈して慙謝して止んだ。その厳なること是の如し。又僧の大集に因って、簡試して人を度した。天宮の食を餉すること中を過ぎて乃ち至る。僧に之を噉う者有り。師これに謂って曰く。「諸大徳は是れ仏法の遺寄なり。天下の楷模なり。非時の食を、俗に対して噉う。公に

【右頁下段】
法律に違う。法滅の相、何ぞ一たび此に至るや」と。聞く者赧然たり。師乃ち水を索めて清漱し、月余り食せず。蓋し僧道の風夷節落を悲しんだのである。道俗苦勤して、師已むを得ずして乃ち進めた。東夏の英髦で其の風を高しとせず其の達に服せざる者莫し。後詳らかならず其の終わる所を。

賛に曰く。宋僧鍾は客に対するに日の中に差うを以てして食せず。斉僧侯は脚影小しく蹉きて空斎して過ぐ。古人の精厳此の類なり。導公は正法の凋淪を慨き、月を越えて食せず。其の清操峻節は琨玉秋霜と質を比すべし。其れ亦愈々精にして愈々厳なる者なり。繄乎日影小しく差うて食す。尚お激厲すること此の如し。若し夫れ夜餐晩炊を以て之を楽と為す者、導公之を見れば又当に何如なるべきや。

　　唐洛州敬愛寺曇光律師伝
律師の名は曇光。張氏より出づ。汴州の人なり。幼より長に逮ぶまで、志操高潔なり。毀髪納戒の後、遍く名宿に参じた。遂に乃ち砺爍二律師に就いて学んだ。律蔵に精しく声あり。砺嘆じて曰く。「吾が宗の顕るること他日将に斯の子に望み有らんか」と。尋いで玉法師に従って法華地論を聴き、其の玄理を洞明した。権実摂融した。幾ばくもなく嵩岳の相禅師の座下に入って止観を習った。塵蒙を屏絶し、神を物表に栖めた。会々東都天宮寺席を虚し、特に勅して師をしてこれを補わしめた。是において大法を敷宣すること、河海の雲を興して頃刻に変化して洪雨滂沛四澍するが如し。毳客影付し、咸く法益を霑う。堂室の間観るべき者は、西明君度等なり。後其の終所詳らかならず。

律苑僧宝伝巻第四

【左頁上段】
律苑僧宝伝巻第五

　　　　　　　　湖東安養寺後学釈恵堅撰
　震旦諸師
　　唐終南山豊徳寺澂照大師伝
大師の諱は道宣。字は法遍。京兆の人。姓は錢氏。広陵大守譲の後なり。考の諱は申府君。陳朝に事えて吏部尚書と為った。師は即ち其の長子なり。妣は姚氏。白月の懐を貫くを夢み、覚えて身有り。又梵僧の之に語るを夢みて曰く。「汝の孕む所の者は梁の僧祐律師なり。祐は即ち南斉の僧護なり。宣しく出家せしめて釈教を弘宣すべし」と。師胎に処すること十二月、隋の開皇十六年四月八日に於いて誕す。九歳にして能く文辞し、博く書史に通ず。人皆畏れて之を愛す。年方に舞象、俗を厭いて日厳に入る。恵頵法師に侍し、出世間法を学ぶ。恍として青芙蓉の淤泥を超出して、亭亭として植つが若し。凡そ釈門の事業習わずして成る。十六歳にして醍醐経を持し、二旬にして徹す。其の他の経籍皆能く暗誦し、且つ其の義趣に通ず。頵其の天機敏捷にして一日千里の勢有るを見て、即ち薙髪して弟子と為す。時に師年十有七なり。尅苦して志を励まし、唯聖法を求む。嘗て宝函を戴き、塔を繞って行道し、願わくは舎利函中に降らんことを。期して七日に至る。果たして霊応を感ず。大業十一年、師

【左頁下段】
二十歳。弘福の智首律師に従い、壇に升って無願戒を受く。業は雪霜を凌ぎ、志は金石に堅し。麻衣春冬易えず。長坐して睡らず。日唯一食宴如たり。行は必ず歩を促し、坐して牀に倚らず。武徳年間、又首律師に依って律を習う。纔かに一過を聴くのみ。即ち禅を修せんと欲す。頵叱って曰く。「戒浄定明なり。修捨時有り。始めて聴いて未だ閑ならず。持犯焉んぞ識らん。汝宜しく専聴すべし。吾自ら汝が為に僧事を知掌せん」と。抑えて聴くこと二十遍ならしむ。師昼夜研摩し、其の微密を察す。蠺絲牛毛に至るまで。唯律に精しきのみならず。凡そ法華涅槃楞伽勝鬘智度等の諸典、皆能く甚深微妙の旨を融会す。藹然として青藍冷氷の誉有り。其の同袍推服せざる無し。師迹を終南の倣掌谷に戢む。所居美飲に乏し。神人有り、其の地を指して曰く。「宜しく此に就いて井を鑿つべし」と。地を穴つこと尺余。霊泉溢出す。甘冽常に勝る。師因って梵刹を営み、即ち白泉を以て之を名づく。其の間に晏坐し、鞠明究曛し、唯禅観を以て務と為す。猛獣馴伏して家畜の如し。師安居日に於いて嘗て誠を発して祷る。若し坐夏功有らば、願わくは異相を垂れんことを。後果たして芝草の庭に産するもの有り。俄かに京兆崇義寺に遷る。幾ばくもなく南山豊徳寺に転ず。常に天人の膳を送り侍衛するを感ず。或いは異花一匳を献ず。形は棗華の如く、大いさ楡莢に似る。香気馝馟たり。数歳変ぜず。或いは奇果を供す。其の味甘く其の色潔し。実に人間の有する所に非ず。一日天人師に告げて曰く。「清宮郷は乃ち故浄業寺の地なり。宜しく

英語訳

**Right Page Upper Section**
He responded to this selection. Though he received honored recognition, he paid it no mind. Suddenly he sighed and said: "A true man should contend with others in great monasteries. How can I be confined within this tiny mouse hole?" He departed and traveled south, entering under the tutelage of the Two Vinaya Masters Shuo and Li to study the vinaya. In less than a year, he completely mastered the profound mysteries of all sections. He immediately gave review lectures before the assembly. From this point his reputation blazed forth brilliantly, and none among his contemporaries failed to respect and defer to him. At that time various temples had petty disputes like "mouse teeth and sparrow horns," and all requested the Master to resolve them. When the Master skillfully took his seat, all naturally felt joy and sincere submission in their hearts, praising his skillful mastery of the principle of non-contention. In the second year of Longshuo, he received an imperial edict to expound the Dharma at Tiangong Temple in the Eastern Capital. In early Linde, the chief administrator Han Xiaowei, claiming imperial command, built a statue of Laozi on Mount Mang and wanted to make the monks and nuns of prefectures and counties pay ceremonial homage. The Master stepped forward from the assembly and said with stern countenance: "The Buddhist and Daoist traditions have been fundamentally separate since ancient times. How can they be mixed together indiscriminately? Since there is no imperial edict, I dare not heed this command." Wei became greatly angry and said: "What kind of monk dares to refuse a national command?" He then had people remove the Master's robe and was about to impose punishment. The Master said: "This robe was granted by imperial ordination. Without an imperial edict, it cannot be arbitrarily removed." Wei angrily said: "Let any monks who will not escort the Heavenly Worthy come forward." The Master immediately stepped forward and stood alone. At this, all the monks and nuns simultaneously went to the Master's side. Wei angrily said: "Do you monks wish to rebel?" The Master raised his voice and spoke to the officials of the Six Boards: "The chief administrator has summoned all monks and nuns and speaks of rebellion. This means the chief administrator himself is rebelling. The monks and nuns are not rebelling. This must be reported to the Imperial Censor." Wei became greatly alarmed and fearful, descended the steps, bowed humbly, apologized shamefully and stopped. Such was his sternness. Also, because of a great gathering of monks to examine and ordain people, Tiangong Temple's meal offering came only after midday. Some monks ate it. The Master said to them: "All great virtuous ones are entrusted with the Buddha-Dharma and are models for the world. To eat non-timely food in front of laypeople is to publicly

**Right Page Lower Section**
violate the Dharma and vinaya. This is a sign of the Dharma's destruction - how has it come to this?" Those who heard were ashamed. The Master then requested water and rinsed his mouth, not eating for over a month. This was because he grieved over the decline of monastic standards and loss of proper conduct. Monastics and laypeople earnestly implored him, and the Master, having no choice, finally resumed eating. Among the outstanding talents of the Eastern regions, none failed to respect his character and submit to his wisdom. Later, the place of his death is not detailed.

Praise says: Song monk Zhong, when receiving guests, would not eat if the sun had passed its zenith even slightly. Qi monk Hou, if his foot's shadow was slightly askew, would pass the day fasting. Such was the precision and strictness of the ancients. Master Dao grieved over the decline and corruption of the true Dharma and did not eat for over a month. His pure conduct and lofty principles can be compared in quality to precious jade and autumn frost. He was one who became ever more precise and ever more strict. Alas! If not eating when the sun's shadow differs slightly still inspires such vigor, what would Master Dao think upon seeing those who take pleasure in night meals and late cooking?

**Biography of Vinaya Master Tanguang of Jing'ai Temple, Luozhou, Tang**
The Vinaya Master's name was Tanguang, born of the Zhang family, from Bianzhou. From childhood to adulthood, his will and conduct were lofty and pure. After shaving his head and receiving precepts, he visited famous masters everywhere. He then studied under the Two Vinaya Masters Li and Shuo, becoming renowned for his mastery of the Vinaya Piṭaka. Li sighed and said: "The flourishing of our lineage may well depend on this young man in the future." Soon he followed Dharma Master Yu to study the *Lotus Sūtra* and *Daśabhūmika Treatise*, penetrating their profound principles and harmonizing provisional and ultimate teachings. Before long he entered under Chan Master Xiang of Mount Song to study calm-abiding and insight meditation, shutting out worldly dust and dwelling in transcendence. When Tiangong Temple in the Eastern Capital had a vacant position, a special edict appointed the Master to fill it. Thus he expounded the great Dharma like rivers and seas raising clouds that transform in moments, with great rains pouring abundantly in all directions. Students in robes flocked to him, all receiving Dharma benefit. Among those who could be observed in the halls and chambers were Jun Du of Ximing and others. Later, the place of his death is not detailed.

*Vinaya Garden Collection of Monastic Treasures*, Volume 4

**Left Page Upper Section**
*Vinaya Garden Collection of Monastic Treasures*, Volume 5

Compiled by later student Śramaṇa Huijian of Anyang Temple, East of the Lake

**Masters of Zhendian (China)**

**Biography of Great Master Chengzhao of Fengde Temple, Zhongnan Mountain, Tang**
The Great Master's posthumous name was Daoxuan, courtesy name Fabian, from Jingzhao, family name Qian, descendant of Qian Rang, Grand Administrator of Guangling. His father's name was Lord Shen, who served the Chen Dynasty as Minister of Personnel. The Master was his eldest son. His mother was Lady Yao, who dreamed of a white moon penetrating her bosom, and upon awakening found herself pregnant. She also dreamed of a Sanskrit monk who told her: "The one you carry is Vinaya Master Sengyou of Liang. You is actually Sengshu of Southern Qi. He should be allowed to leave home and widely propagate the Buddhist teaching." The Master remained in the womb for twelve months and was born on the eighth day of the fourth month of the sixteenth year of Kaihuang of Sui. At nine he was skilled in literary composition and broadly learned in books and history. Everyone both revered and loved him. When he reached the age of dancing elephants [thirteen], weary of worldly life he entered Riyan, serving Dharma Master Huiying and studying supramundane teachings. It was as if a blue lotus transcended muddy waters and stood gracefully upright. All Buddhist activities he accomplished without learning. At sixteen he memorized the *Daigoku Sūtra*, completing it in twenty days. All other sūtras and texts he could recite from memory and understood their meaning and import. Ying, seeing his natural faculties were sharp and quick with "thousand-li-in-a-day" momentum, immediately shaved his head and made him a disciple. At this time the Master was seventeen. He practiced austerities and strengthened his resolve, seeking only the sacred Dharma. He would wear a precious reliquary box and circumambulate the pagoda practicing the Way, praying that relics would descend into the box. He set a period of seven days, and indeed received a miraculous response. In the eleventh year of Daye, the Master was

**Left Page Lower Section**
twenty years old. He followed Vinaya Master Zhishou of Hongfu, ascended the platform and received the precepts of no-vows. His practice surpassed snow and frost, his will was firm as metal and stone. He wore hemp clothing spring and winter without change. He sat long without sleeping. Daily he ate only one meal with equanimity. When walking he necessarily took quick steps. When sitting he did not lean on the bed. During the Wude years, he again followed Master Shou to study vinaya. After hearing it just once, he immediately wanted to practice meditation. Ying scolded him saying: "Precepts pure, concentration clear - cultivation and abandonment have their time. Having just begun listening and not yet being at ease, how can you recognize what to maintain and what to abandon? You should concentrate on listening. I myself will manage monastic affairs for you." He insisted that he listen twenty times. The Master studied intensively day and night, examining the subtle and minute details down to silkworm threads and ox hairs. Not only was he precise in vinaya, but for all texts such as the *Lotus*, *Nirvana*, *Laṅkāvatāra*, *Śrīmālā*, *Mahāprajñāpāramitā*, and others, he could harmonize and understand their most profound and subtle meanings. He had a flourishing reputation as one whose blue surpassed indigo and whose ice surpassed water. None of his fellow students failed to respect and submit to him. The Master withdrew to Fangzhang Valley in Zhongnan. His dwelling lacked good drinking water. A divine being pointed to the ground and said: "You should dig a well here." Digging the earth about a foot, a spiritual spring gushed forth, sweet and pure, surpassing the ordinary. The Master therefore built a Buddhist temple, naming it after the White Spring. Sitting peacefully there, from bright dawn to dusky evening, he made meditation his only occupation. Wild beasts became tame and submissive like domestic animals. During the retreat period, the Master would often offer sincere prayers: if the summer retreat bore fruit, he wished for extraordinary signs to appear. Later, indeed, sacred mushrooms grew in the courtyard. Soon he moved to Chongyi Temple in Jingzhao. Before long he transferred to Fengde Temple on Nanshan. He constantly experienced heavenly beings bringing meals and serving as guards. Sometimes they offered a box of extraordinary flowers, shaped like jujube blossoms, large as elm pods, with fragrant aroma that did not change for several years. Sometimes they supplied rare fruits, sweet in taste and pure in color, truly not of this human world. One day a heavenly being told the Master: "Qinggong Village is the site of the former Jinye Temple. You should