一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
此処＿一樹＿中-起法幢＿上。師可＿二其請＿一。又築闢而徙焉。貞観四年
限＿二 九十日期＿一行＿二般舟定＿一。時有＿二群龍＿一。若男若女。易＿レ形為＿レ
人。礼謁聴＿レ法。沙弥起＿二染心＿一顧＿二-盻其女＿一。龍嚇然大怒。将＿レ
攫＿二-搏之＿一。念＿二師教誡＿一。頓息＿二悪心＿一。摂＿レ毒吐＿レ井。白＿レ師勿＿レ飲＿二
其水＿一。師乃令＿二封閉＿一云。門人嘗欲＿レ挙＿二隠事＿一。師先＿レ是潜通。
以＿レ定観＿レ機。随＿レ宜授＿レ法。豈非＿二済世医王応＿レ病而与＿レ薬者＿一
乎。又在＿二雲際寺＿一修＿二般舟三昧＿一。人賭＿三 天童給＿二-侍左右＿一。師
修＿二是三昧＿一前後総二十会。十九年与＿二玄奘法師＿一同翻＿二経
弘福＿一。筆受潤文推＿レ師為＿二衆首＿一。梵僧嘆曰。東土菩薩也。永
徽中居＿二紵麻蘭若＿一。為＿レ法忘＿レ躯。浸成＿二世疾＿一。多門天王授以＿二
餌薬修合之方＿一。今天王補心丹是也。其薬神験有＿二還童続
命之功＿一。有＿二処士孫思邈＿一。卜＿二-居于終南＿一。与＿レ師為＿二方外交＿一。時
過談＿レ玄。天下両高之。顕慶元年。高宗帝剏＿二西明寺＿一。詔＿レ師
為＿二第一座＿一。師辞不＿レ起帝。遣＿二鴻臚卿劉審＿一堅請。師不＿レ得＿レ
已勉強応之。大唱＿二法密之道＿一。遠近奔波。故名声雷然覃＿二
五天間＿一。無畏三蔵到＿二東夏＿一。首詣＿二禁闕＿一。帝問曰。不＿レ遠＿二万
里＿一而来。得＿レ無＿レ労乎。欲＿下於＿二何方＿一休息＿上。三蔵奏曰。某在＿二身
【右頁下段】
毒＿一時。聞＿二西明寺宣律師秉持第一＿一。願往依止焉。帝勅允＿レ
之。師之為＿レ 人所＿二企慕＿一者従可＿レ知矣。師一夕行道。臨＿レ砌
足趺。忽有＿二少年介冑＿一扶＿レ之。師顧曰。汝為＿レ誰耶。曰某是
南天王座下捷疾使也。師曰。左右何人耶。曰我毘沙門
天王之子那吒也。以＿二師戒徳高妙＿一稟＿二父王之命＿一常来衛
護耳。師曰。貧道無＿三徳以労＿二太子＿一。太子威神自在。西竺有＿下
可＿レ作＿二仏事＿一者＿上。願為致＿レ之。曰弟子有＿二仏牙＿一。長三寸。闊一
寸。珍襲已久。而頭目尚可＿レ献。況其余者乎。遂授＿レ師。師乃
宝護供養。昼蔵＿二 地穴＿一。夜捧行道。人莫＿二得知＿一。惟弟子文綱
密見＿二其蹤＿一欲＿レ揚＿レ之。師戒之曰。世人信根浅薄。若伝＿レ之
必謂＿二吾妖＿一子慎勿＿二外洩＿一。龍朔年間講＿二楞伽於浄業寺＿一。龍
化為＿レ 人。数来潜聴。一日入＿レ房暫睡。沙弥窺＿レ之見＿二赤龍
甚長大＿一。怖而白＿レ師。師戒勿＿レ説＿レ 人。乾封二年就＿二浄業寺＿一
建＿二戒壇＿一。躬自負＿レ土。準＿レ律築＿レ之。落成之初。長眉羅漢曁
賓頭盧尊者臨降。礼＿レ壇嘆曰。自＿二仏滅後＿一像法住世興＿二-発
毘尼＿一者唯師一人也。相与談＿レ律。竟＿レ日乃去。当＿二是時＿一。海衆
川臻。歓声雷震。有＿レ似＿二生仏応世＿一。天下碩徳。咸来重増＿二戒
【左頁上段】
品＿一。一日有＿二 天人＿一。至＿二師房門＿一躡足出＿レ声。師問何処檀越
曰。弟子姓張名瓊。即南天王第十五子。王有＿二 九十一子＿一。
並英武神略。各禦＿二邦都＿一。匡＿二-持正教＿一。師曰。善来相見。盍＿レ
入＿二門内＿一。曰。不＿レ得＿二師教＿一不＿二設輒入＿一。師曰。汝入就＿レ座。入
已敬礼而坐。師曰。汝受＿二仏嘱＿一護＿二-持三宝＿一。爰来謁＿レ吾。曷
不＿レ現＿レ形。曰。弟子報身与＿二余人＿一別。若現必驚＿二-動衆心＿一。唯
与＿レ師談論足焉。現＿レ身為。又曰。師今歳報齢将＿レ尽矣。当＿レ
生＿二率陀内院＿一。乃献香一裏曰。此是天上棘林真産。帝釈
所焚者也。師曰。同来者誰。曰。是弟子第三兄。名璵。総
恵超越信＿二-重釈宗＿一。自撰＿二祇園図経百有余巻＿一。師乃付＿レ口
抄得＿二 上下両巻＿一。天人又告曰。抄文軽重儀中升誤。皆訳之
過非＿二師之咎＿一。請師改正。故今所＿レ行著述。多是重修本也。
又有＿二 天人姓韋名琨＿一。即韋将軍也。而南天王八大将之一
也。四天大王各有＿二 三十二将＿一。韋魁＿二其首＿一。居恒翊＿二-衛於師＿一。
師律中制度軌儀処量重軽疇昔有＿レ疑而未＿レ徹者従而咨
決。因述＿二此土霊蹤曁西方聖跡＿一。無慮三千八百余条。釐
為＿二 十巻＿一。目曰＿二感通記＿一。又嘗製＿二法華経序＿一。時韋天以＿下法華
【左頁下段】
尊上未＿レ易＿二冠言＿一。乃稟＿二報十方諸仏＿一。諸仏皆印可序始伝。
今弘伝序是也。一日師顧＿二門人＿一謂曰。吾将＿レ逝矣。可＿レ葬＿二吾
于壇谷石室中＿一。斯須旌幢宝蓋雲布星陳。妓楽香華充＿二-牣
空中＿一。天人聖衆従＿二覩史天＿一来。同音請＿レ師。師端坐合掌。
斂＿レ容而寂。見者嘆＿二其希有＿一。実乾封丁卯十月初三日也。
世寿七十又二。僧臘五十有二。闍維之夕得＿二設利羅於灰
燼中＿一。門人遵＿二遺命＿一塔＿二於壇谷石室＿一。其後樹＿二塔三所＿一。帝親
聞＿二其鶴林遺事＿一。嘉歎不＿レ已。乃詔＿二 天下寺院＿一。図＿二師肖像＿一
而供養焉。師従＿二登壇＿一距＿二泥日＿一。其間四方参律莫＿レ知＿二其
数＿一。所度弟子大慈等一千余人。得＿二其法＿一分＿二-居列刹＿一者。崇
聖文綱等若干人。其天人付授仏牙。密令＿三文綱掌護持＿二-去
崇聖寺東塔＿一。其見＿二于著述＿一者有＿二行事抄十二巻。随機羯
磨含注戒本。拾毘尼義抄各三巻。羯磨疏。戒本疏各八巻。
刪定僧戒本。刪定尼戒本各一巻。比丘尼抄六巻。妙法蓮
華経義苑三十巻。章服儀。感通伝。教誡律儀。戒壇図経。
釈門帰敬儀。処量軽重儀。六時礼仏懺悔儀各一巻。浄心
誡観。祇洹図経。釈迦氏譜各二巻。広弘明集。続高僧伝各

現代語訳

【右頁上段】
此処に法幢を樹て立てるべし」と。師はその請いを可とした。また築闢して徙った。貞観四年、九十日を期限として般舟定を行った。時に群龍があり、男であったり女であったりして、形を易えて人と為り、礼謁して法を聴いた。沙弥が染心を起こしてその女を顧み盻った。龍は嚇然として大いに怒り、これを攫搏しようとした。師の教誡を念じて、頓に悪心を息めた。毒を摂して井に吐き、師に白してその水を飲まないよう言った。師は乃ち封閉を令じたという。門人が嘗て隠事を挙げようと欲したが、師は先にこれを潜通していた。定を以て機を観じ、宜しきに随って法を授けた。豈に済世の医王が病に応じて薬を与える者でないだろうか。また雲際寺にあって般舟三昧を修した。人は天童が左右に給侍するのを賭けた。師がこの三昧を修すること前後総じて二十会であった。十九年に玄奘法師と同じく弘福で経を翻訳した。筆受潤文において師を推して衆首とした。梵僧は嘆じて曰く。「東土の菩薩なり」と。永徽中に紵麻蘭若に居した。法の為に躯を忘れ、浸く世疾と成った。多門天王が餌薬修合の方を以て授けた。今の天王補心丹がこれである。その薬は神験があり、還童続命の功がある。処士孫思邈があり、終南に卜居して、師と方外の交を為した。時に過ぎて玄を談じ、天下両つながら之を高しとした。顕慶元年、高宗帝が西明寺を剏建し、詔して師を第一座と為した。師は辞して起たず、帝は鴻臚卿劉審を遣わして堅く請うた。師は已むを得ず勉強してこれに応じた。大いに法密の道を唱え、遠近奔波した。故に名声雷の如く然として五天の間に覃った。無畏三蔵が東夏に到り、首めて禁闕に詣でた。帝問うて曰く。「万里を遠しとせずして来る。労せざることを得んや。何れの方に於いて休息せんと欲するか」と。三蔵奏して曰く。「某身毒にあった

【右頁下段】
時、西明寺の宣律師の秉持第一なることを聞きました。願わくは往いて依止せん」と。帝勅してこれを允した。師の人の企慕する所である者これより知るべし。師一夕行道して、砌に臨んで足趺いた。忽ち少年の介冑ありてこれを扶けた。師顧みて曰く。「汝は誰と為すや」と。曰く「某は是れ南天王座下の捷疾使なり」と。師曰く。「左右は何人なるや」と。曰く「我は毘沙門天王の子那吒なり。師の戒徳高妙なるを以て父王の命を稟けて常に来たりて衛護する耳」と。師曰く。「貧道徳無くして太子を労す。太子威神自在なり。西竺に仏事を作すべき者有らば、願わくは為に之を致せ」と。曰く「弟子仏牙有り。長さ三寸、闊さ一寸。珍襲すること已に久し。而して頭目尚お献ずべし。況んや其の余の者をや」と。遂に師に授けた。師は乃ち宝護供養した。昼は地穴に蔵し、夜は捧げて行道した。人得て知ること莫し。惟だ弟子文綱のみ密かにその蹤を見て、之を揚げんと欲した。師これを戒めて曰く。「世人の信根浅薄なり。若し之を伝えば必ず吾を妖と謂わん。子慎んで外洩する勿れ」と。龍朔年間に浄業寺に於いて楞伽を講じた。龍が化して人と為り、数々来たりて潜聴した。一日房に入って暫く睡った。沙弥これを窺って赤龍の甚だ長大なるを見た。怖れて師に白した。師戒めて人に説く勿れと言った。乾封二年浄業寺に就いて戒壇を建てた。躬ら自ら土を負い、律に準じてこれを築いた。落成の初め、長眉羅漢及び賓頭盧尊者が臨降した。壇を礼して嘆じて曰く。「仏滅後より像法世に住して毘尼を興発する者は唯だ師一人のみ」と。相与に律を談じ、日を竟えて乃ち去った。是の時に当たって、海衆川臻し、歓声雷震した。生仏の応世に似ることあり。天下の碩徳、咸く来たりて戒

【左頁上段】
品を重増した。一日天人有り、師の房門に至って躡足して声を出した。師問う「何処の檀越ぞ」と。曰く「弟子姓は張名は瓊。即ち南天王第十五子なり。王に九十一子有り、並びに英武神略なり。各々邦都を禦し、正教を匡持す」と。師曰く。「善来相見せり。盍ぞ門内に入らざる」と。曰く「師の教を得ずして輒ち入ることを設けず」と。師曰く。「汝入りて座に就け」と。入り已って敬礼して坐した。師曰く。「汝仏の嘱を受けて三宝を護持す。爰に来たりて吾に謁す。曷ぞ形を現さざる」と。曰く「弟子の報身は余人と別なり。若し現せば必ず衆心を驚動せん。唯だ師と談論するのみ足れり。身を現すを為さん」と。又曰く「師今歳報齢将に尽きんとす。当に率陀内院に生ずべし」と。乃ち香一裏を献じて曰く「此れは是れ天上棘林の真産なり。帝釈の焚く所の者なり」と。師曰く。「同来の者は誰ぞ」と。曰く「是れ弟子第三兄なり。名は璵。総恵超越して釈宗を信重す。自ら祇園図経百有余巻を撰す」と。師乃ち口に付して抄を得ること上下両巻なり。天人又告げて曰く「抄文の軽重儀中の升誤は、皆訳の過にして師の咎に非ず。請う師改正せよ」と。故に今行う所の著述は、多くは是れ重修の本なり。又天人有り、姓は韋名は琨、即ち韋将軍なり。而して南天王八大将の一なり。四天大王各々三十二将有り。韋其の首に魁たり。恒に居して師に翊衛す。師律中の制度軌儀処量重軽において疇昔疑い有りて未だ徹せざる者、従いて咨決した。因って此土の霊蹤及び西方の聖跡を述べ、慮ること無く三千八百余条。釐して十巻と為し、目して感通記と曰う。又嘗て法華経序を製した。時に韋天法華の

【左頁下段】
尊上なること未だ言を冠し易からずとして、乃ち十方諸仏に稟報した。諸仏皆印可して序始めて伝わった。今の弘伝序がこれである。一日師門人を顧みて謂って曰く「吾将に逝かんとす。吾を壇谷石室中に葬すべし」と。斯須にして旌幢宝蓋雲の如く布き星の如く陳ねた。妓楽香華空中に充牣した。天人聖衆覩史天より来たり、同音にして師を請うた。師端坐合掌し、容を斂めて寂した。見る者其の希有なることを嘆じた。実に乾封丁卯十月初三日なり。世寿七十又二。僧臘五十有二。闍維の夕べ灰燼中に設利羅を得た。門人遺命に遵い壇谷石室に塔した。其の後塔三所を樹てた。帝親しく其の鶴林遺事を聞き、嘉歎已まず。乃ち天下の寺院に詔して、師の肖像を図して供養せしめた。師壇に登ってより泥日に距るまで、其の間四方より律を参ずる者其の数を知らず。所度の弟子大慈等一千余人。其の法を得て分居して列刹に居る者、崇聖文綱等若干人。其の天人の付授せる仏牙は、密かに文綱をして掌護せしめ崇聖寺東塔に持去した。其の著述に見ゆる者は行事抄十二巻、随機羯磨含注戒本、拾毘尼義抄各三巻、羯磨疏、戒本疏各八巻、刪定僧戒本、刪定尼戒本各一巻、比丘尼抄六巻、妙法蓮華経義苑三十巻、章服儀、感通伝、教誡律儀、戒壇図経、釈門帰敬儀、処量軽重儀、六時礼仏懺悔儀各一巻、浄心誡観、祇洹図経、釈迦氏譜各二巻、広弘明集、続高僧伝各

英語訳

**Right Page Upper Section**
Here you should establish a Dharma banner." The Master approved this request. He also built and expanded and moved there. In the fourth year of Zhenguan, he set a ninety-day period to practice the *Pratyutpannasamādhi* (constantly walking meditation). At that time there were groups of dragons, both male and female, who changed form to become human and came to pay respects and listen to the Dharma. A novice monk developed lustful thoughts and gazed at the female dragon. The dragon became terrifyingly angry and was about to seize and attack him. Remembering the Master's teachings and admonitions, he immediately ceased his evil thoughts. The dragon absorbed its poison and spat it into the well, informing the Master not to drink that water. The Master then ordered it to be sealed. His disciples sometimes wanted to reveal hidden matters, but the Master had already secretly understood them. Using meditative concentration to observe the situation, he taught the Dharma according to what was appropriate. Was he not like a healing king physician who gives medicine according to the illness? Also, while at Yunji Temple practicing the *Pratyutpannasamādhi*, people witnessed heavenly children serving and attending him on all sides. The Master practiced this samādhi a total of twenty sessions over the years. In the nineteenth year, together with Dharma Master Xuanzang, he translated sūtras at Hongfu. In brush reception and text polishing, he was promoted to be the assembly leader. The Sanskrit monks sighed and said: "He is a bodhisattva of the Eastern Land." During the Yonghui period, he resided at Zhuma Hermitage. Forgetting his body for the sake of the Dharma, he gradually developed worldly ailments. The Heavenly King Vaiśravaṇa taught him the method of preparing medicinal pills. This is the present "Heavenly King Heart-Supplementing Pills." This medicine has miraculous effects and has the power to restore youth and extend life. There was a hermit named Sun Simiao who chose to dwell in Zhongnan and formed a transcendental friendship with the Master. Sometimes they would meet to discuss profound matters, and all under heaven held both in high regard. In the first year of Xianqing, Emperor Gaozong newly built Ximing Temple and issued an edict making the Master the First Seat. The Master declined and would not arise. The Emperor sent Grand Herald Liu Shen to earnestly request him. The Master had no choice but to reluctantly comply. He greatly proclaimed the Way of Dharma密, and people came rushing from far and near. Thus his fame thundered forth, reaching throughout the Five Indias. When Tripiṭaka Master Wuwei arrived in the Eastern regions, he first went to the imperial palace. The Emperor asked: "Coming from ten thousand li away, are you not weary? Where would you like to rest?" The Tripiṭaka replied: "When I was in

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India, I heard that Vinaya Master Xuan of Ximing Temple was foremost in upholding [the precepts]. I wish to go and take refuge with him." The Emperor issued an edict permitting this. From this we can know how the Master was admired and longed for by people. One evening while the Master was practicing walking meditation, as he approached the stone steps his foot stumbled. Suddenly a young man in armor appeared to support him. The Master looked and said: "Who are you?" He replied: "I am the Swift Messenger under the Southern Heavenly King." The Master said: "Who are those around you?" He replied: "I am Nazha, son of Heavenly King Vaiśravaṇa. Because of the Master's lofty and sublime virtue in precepts, I have received my father the king's command to constantly come and protect you." The Master said: "This poor monk has no virtue to trouble the Prince. Since the Prince has sovereign spiritual powers, if there are things in the Western Regions that could serve Buddhist works, I wish you would bring them." He said: "Your disciple has a Buddha tooth, three inches long and one inch wide. I have treasured it for a long time. Even my head and eyes I would offer - how much more other things?" He then gave it to the Master. The Master treasured, protected and made offerings to it. During the day he hid it in an earth cave, at night he held it while practicing walking meditation. No one could know this. Only his disciple Wengang secretly saw his traces and wanted to publicize this. The Master warned him saying: "Worldly people have shallow roots of faith. If you spread this, they would certainly consider me demonic. My child, be careful not to leak this outside." During the Longshuo years he lectured on the *Laṅkāvatāra* at Jinye Temple. Dragons transformed into human form and came several times to listen secretly. One day he entered his room and briefly napped. A novice peeked and saw a red dragon, extremely long and large. Frightened, he reported to the Master. The Master warned him not to tell anyone. In the second year of Qianfeng, at Jinye Temple he built a precept platform. He personally carried earth and built it according to the vinaya. At the completion ceremony, the Long-browed Arhat and Venerable Piṇḍola descended and visited. They bowed to the platform and sighed: "Since the Buddha's nirvana, during the Age of the Semblance Dharma abiding in the world, only the Master alone has promoted and developed the vinaya." They discussed vinaya together, spending the entire day before departing. At that time, ocean-like multitudes gathered like rivers, with joyful voices thundering like lightning. It seemed like a living Buddha appearing in the world. Virtuous worthies from throughout the realm all came to receive additional **precept

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grades**. One day a heavenly being came to the Master's room door, treading softly and making a sound. The Master asked: "What patron is this?" He replied: "Your disciple's surname is Zhang, name Qiong. I am the Southern Heavenly King's fifteenth son. The king has ninety-one sons, all heroic, martial and spiritually skillful. Each protects cities and regions, supporting and maintaining the true teaching." The Master said: "Welcome, good to meet you. Why don't you enter within the gate?" He said: "Without receiving the Master's permission, I dare not enter rashly." The Master said: "Come in and take a seat." After entering, he respectfully bowed and sat. The Master said: "You have received the Buddha's entrustment to protect the Three Jewels. Now you have come to visit me. Why do you not show your true form?" He replied: "Your disciple's reward body is different from other people's. If I showed it, it would certainly startle and disturb the minds of the multitude. Only conversing with the Master is sufficient. Why should I manifest my body?" He also said: "Master, this year your life span is about to end. You should be born in the Tuṣita Inner Court." He then offered a package of incense saying: "This is genuine produce from the heavenly thorny forest. It is what Indra burns." The Master said: "Who came with you?" He replied: "This is your disciple's third elder brother, named Yu. His total wisdom is transcendent and he has faith and reverence in the Buddhist school. He has personally compiled over a hundred volumes of *Jetavana Illustrated Sūtra*." The Master then received it orally and obtained an abstract in two volumes, upper and lower. The heavenly being further announced: "The errors in weight and importance in the abstract text are all mistakes of translation, not the Master's fault. Please, Master, make corrections." Therefore, most of the writings now in circulation are revised versions. There was also a heavenly being surnamed Wei, named Kun - this is General Wei. He is one of the eight great generals under the Southern Heavenly King. Each of the Four Great Heavenly Kings has thirty-two generals, with Wei leading them. He constantly resided there protecting and assisting the Master. Regarding the Master's regulations, standards, procedures, and determinations of gravity and lightness in the vinaya, where there had been doubts in the past that remained unresolved, [Wei] followed to consult and resolve them. Thus he described the sacred traces of this land and the holy sites of the Western regions - approximately 3,800 items. He organized these into ten volumes, titled *Records of Spiritual Communications*. He also once composed a preface to the *Lotus Sūtra*. At that time, Heavenly General Wei said that the *Lotus* was **supremely honored** and not easy to preface with words, so he reported to the Buddhas of the ten directions. All the Buddhas gave their approval before the preface was transmitted.

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The present *Preface for Wide Transmission* is this one. One day the Master looked at his disciples and said: "I am about to depart. You should bury me in the stone chamber of Altar Valley." In an instant, banners, streamers and jeweled canopies spread like clouds and arranged like stars. Music, incense and flowers filled the air. Heavenly beings and sage assemblies came from Tuṣita Heaven, with one voice requesting the Master [to come]. The Master sat upright with palms joined, composed his appearance and passed into tranquility. Those who witnessed it marveled at this rare occurrence. It was actually the third day of the tenth month of Qianfeng Dingmao year. His worldly lifespan was seventy-two years, monastic years fifty-two. On the evening of cremation, they obtained śarīra relics from among the ashes and cinders. His disciples followed his dying instructions and built a stupa in the stone chamber of Altar Valley. Afterwards, stupas were erected in three locations. The Emperor personally heard of his final affairs at the crane grove and praised endlessly with admiration. He then issued an edict to temples and monasteries throughout the realm to paint portraits of the Master and make offerings. From when the Master ascended the ordination platform until the day of his nirvana, the number of those who came from the four directions to study vinaya cannot be known. His ordained disciples including Daci and others numbered over one thousand. Those who received his Dharma and dwelt separately in various temples included Chongsheng, Wengang and several dozen others. The Buddha tooth that the heavenly beings had entrusted to him was secretly kept under Wengang's protection and taken to the eastern stupa of Chongsheng Temple. Among his visible writings are: *Practice Manual* in twelve volumes; *Ritual Procedures According to Circumstances*, *Annotated Precept Text*, and *Collection of Vinaya Meanings* - three volumes each; *Ritual Procedure Commentary* and *Precept Text Commentary* - eight volumes each; *Revised Monk Precept Text* and *Revised Nun Precept Text* - one volume each; *Bhikṣuṇī Manual* in six volumes; *Lotus Sūtra Meaning Garden* in thirty volumes; *Vestment Procedures*, *Records of Spiritual Communications*, *Teaching and Precept Procedures*, *Precept Platform Illustrated Sūtra*, *Buddhist Gate Reverence Procedures*, *Procedures for Judging Light and Heavy [Offenses]*, *Six-Time Buddha Worship and Repentance Procedures* - one volume each; *Pure Mind Precept Contemplation*, *Jetavana Illustrated Sūtra*, and *Genealogy of the Śākya Clan* - two volumes each; *Expanded Hongming Collection*, *Continued Biographies of Eminent Monks* - each [incomplete at page end]