一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
四百余年。至＿二於律戒＿一所＿レ闕尤多。頃有＿二西域弗若多羅者＿一。
誦＿二-出十誦梵本＿一。什公為＿レ之伝訳。其文過＿レ半。多羅奄然棄
世。不＿レ得＿レ究＿二-竟大業＿一。慨恨良深。伝聞仁者齎＿二此経＿一自随。
甚欣＿レ所＿レ遇。冥運之来豈人事而已耶。想弘＿レ道為＿レ物。感＿レ
時而動。叩＿レ之有＿レ 人。必情無＿レ所＿レ悋。若能為＿二律学之徒＿一畢＿二
此経本＿一。開＿二-示梵行＿一。洗＿二其耳目＿一。使＿下二始渉之流＿一不＿レ失＿二無上
之津＿一。澡＿二懐勝業＿一者日月弥朗＿上。此則恵深徳厚。人神同感
矣。幸願垂＿レ懐不＿レ乖＿二注意＿一。尊者得＿二法師書及姚興請＿一。乃与＿二
什公＿一共訳＿二 十誦＿一。研詳考覆。条制審定。於＿レ是律儀大備。既
而住＿二長安大寺＿一。道場恵観欲＿三請下＿二京師＿一。尊者曰。彼土有＿レ
人有＿レ法。足＿二以利＿一レ世。吾当＿レ行＿二無＿レ律教処＿一。于＿レ是飄然遊＿二-
化余方＿一。不＿レ知＿レ所＿レ終。或云。寂＿二於涼土＿一。未＿レ詳。
賛曰。国無＿二礼刑＿一則何以治＿二 天下＿一。僧無＿二戒律＿一則何以住＿二-持
仏法＿一。故云。毘尼蔵者仏法寿命。毘尼住＿レ世則仏法方住。
流支尊者孜＿二-孜於斯道＿一続＿二仏恵命＿一。初則応＿二遠公之求＿一宣＿二-
訳十誦律＿一。次則辞＿二観公之請＿一至＿二無＿レ律教処＿一。其惓惓為＿レ道
之心為＿二何如＿一哉。嗚呼使＿三 人人如＿二尊者＿一。則大法之興指＿レ日
【右頁下段】
可＿レ待矣。
　　晋寿春石磵寺卑摩羅叉尊者伝
尊者卑摩羅叉。華言＿二無垢眼＿一。姓某氏。罽賓国人也。生而
岐嶷。志韻剛潔。出家円＿二戒品＿一。苦節為＿レ務。初敷＿二-揚毘尼
于亀茲国＿一。道価傾＿二 四方＿一。老師宿学皆趨＿二輪下＿一而請益。如＿二
鳩摩羅什＿一者亦其人也。時値＿二国変＿一避＿二 地烏纏＿一。頃之聞＿下羅
什往＿二長安＿一大弘＿中経蔵＿上。尊者亦於＿二毘尼法＿一有＿二弘伝之意＿一。于＿レ
是不＿レ憚＿二流沙之険＿一。奮然東遊。以＿二偽秦弘始八年＿一方抵＿二于
長安＿一。羅什聞＿二其至＿一歓甚尽＿レ礼師事。及＿二羅什滅後＿一。出遊＿二
関左＿一。止＿二寿春石磵寺＿一。盛闡＿二律蔵＿一。学侶輻湊。未＿レ幾南趨＿二
江陵＿一。坐＿二夏新寺＿一開＿二-講十誦律＿一。既通＿二漢言＿一。善相領納。無
作妙本大闡＿二当時＿一。析＿レ文求＿レ理者。紛如而至。如＿二鳥投＿一レ林。
律法大弘。実尊者之力也。尊者嘗改＿二-訳羅什十誦＿一。道場
恵観法師深括＿二宗旨＿一。記＿二其所制内禁軽重＿一。釐為＿二 二巻＿一。僧
尼争伝＿二-写之＿一諺曰。都人繕写紙貴如＿レ玉。今猶行＿二於世＿一。学
者無＿レ不＿三遵為＿二亀鑑＿一。尊者為＿レ 人眼青。時人目＿レ之為＿二青眼
律師＿一。後示＿二-寂于石磵＿一。享＿二世寿＿一 七十有七。僧臘若干。
【左頁上段】
賛曰。什公証位居＿二于三賢＿一。翻経首＿レ従＿二 七仏＿一。王公大人黒
白男女。仰＿レ之如＿二光明幢＿一。而於＿二青眼尊者＿一独執＿二弟子之礼＿一。
則尊者之道徳碩大。斯亦可＿二想見＿一矣。
　　劉宋江陵辛寺恵猷律師伝
律師名恵猷。未＿レ詳＿二其姓氏＿一。江左人也。自＿レ幼逸群。不＿レ受＿二
世縁控勒＿一。出家学＿二究竟法於江陵辛寺＿一。天性方直。処＿レ躬
簡約。曁＿レ進＿二具足戒＿一。隷＿二-習尸羅＿一。克通＿二開制之科＿一。恒照＿二欣
戚之鑑＿一。時卑摩羅叉尊者来＿レ自＿二寿春＿一。挙＿二-揚毘尼＿一。海内仰＿レ
之如＿二景星鳳凰＿一。師従而受＿レ業。真積＿レ力久。妙究＿二 十誦＿一。于＿レ
是説法声光。煒燁照＿二-映緇林間＿一。陜西宿学罔＿レ不＿二望＿レ風宗
仰＿一。晩唱＿二滅於其寺＿一。報寿法臘靡＿二得而稽＿一。嘗著＿二 十誦義疏
八巻＿一。
　　劉宋呉州閒居寺僧業律師伝
律師名僧業。俗姓王氏。河内人也。童穉聡悟。超＿二-越醜
夷＿一。得度納戒之後。博渉＿二経籍＿一。恵業日進。已而遊＿二長安＿一。
受＿二業於羅什三蔵＿一。及＿レ見＿二新出十誦＿一。加＿二精進之功＿一。輒洞＿二-
尽其深奥＿一。羅什歎曰。叔世之優波離也。自＿レ是声彩日発
【左頁下段】
越。偶関中多難。去至＿二江南＿一。大檀越呉国張邵創＿レ寺曰＿二閒
居＿一。尊＿二師之道＿一。請為＿二開山＿一。師以擔＿二-荷大法＿一為＿二已任＿一。陶＿二-冶
生徒＿一孳孳如＿レ不＿レ及。三呉学士負＿レ笈来者接＿レ踵駕＿レ肩。講
導之余縛＿二思禅寂＿一。毎＿二 一端坐＿一奇香郁郁然盈＿レ室。左右皆
莫＿レ不＿レ歎＿二其神異＿一也。元嘉十八年寂。報齢七十有五。僧臘
若干。得＿二其法＿一為＿二 一方領袖＿一者則恵先等也。師嘗挍＿二-正十
誦戒本＿一。
賛曰。晋恵永卓＿二茅室於嶺上＿一。毎＿レ欲＿二禅思＿一輒往居焉。時
有＿二至＿レ室者＿一咸聞＿二殊香＿一。業師之事亦類＿レ是矣。豈＿レ非＿二梵行
之芬芳＿一与。什公之嘆不＿レ為＿レ過也。
　　劉宋京兆長楽寺恵詢律師伝
律師名恵詢。趙姓。趙郡人。少而穎悟。削染受具之後。清
苦律＿レ身。風操凛然。会竺乾什法師開＿二-法長安＿一。爐鞴正赤。
師往受＿二煆煉＿一。三蔵該通。十誦祇最成＿二精博＿一。乃各制＿二条章＿一。
義貫＿二終古＿一。是即解＿二 二律＿一之権輿也。永初中還止＿二広陵＿一。丕
開＿二律席＿一。元嘉中。出遊＿二京師＿一。寓＿二道場寺＿一。主僧恵観亦精＿二
於十誦＿一。以＿下師識博行高堪＿上レ為＿二 人天之模楷＿一。乃令＿レ出＿二-世長

現代語訳

【右頁上段】
四百余年が経った。戒律に関して欠けているものが特に多い。最近、西域の弗若多羅という者がいて、『十誦律』の梵本を誦し出した。什公（鳩摩羅什）がそのために翻訳したが、その文章が半分を過ぎた頃、多羅は突然世を去った。大業を究め尽くすことができず、慨嘆と恨みは甚だ深い。伝え聞くところによると、あなた様はこの経典を携えて随行されているとのこと。その出会いを甚だ欣んでいる。冥運の来たるは人事のみであろうか。きっと道を弘めて衆生のためとなし、時を感じて動かれるのであろう。これを叩けば必ず人があり、情に惜しむところはないであろう。もし律学の徒のためにこの経本を完成し、梵行を開示し、その耳目を洗い、初めて学び始める者たちが無上の津（渡し場）を失わず、勝業を澡い懐く者が日月のように益々明らかになるようにしてくだされば、これは恵みが深く徳が厚く、人神ともに感ずるであろう。幸いに願わくは懐に垂れて注意に乖かないでほしい。」尊者は法師の書と姚興の請いを得て、そこで什公と共に『十誦律』を翻訳した。研究し詳しく考察し、条制を審らかに定めた。ここにおいて律儀が大いに備わった。その後長安大寺に住んだ。道場慧観が京師（建康）に請じたいと思ったが、尊者は言った。「彼の地には人もあり法もある。世を利するに足りる。私は律教のない処に行くべきである。」そこで飄然として余方を遊化し、その終わりを知る者はない。或いは涼土で寂したとも言うが、詳らかではない。

賛に曰く。国に礼刑がなければ何をもって天下を治めようか。僧に戒律がなければ何をもって仏法を住持しようか。故に言う。毘尼蔵は仏法の寿命である。毘尼が世に住すれば仏法もまた住するのである。
流支尊者はこの道に孜々として励み、仏の慧命を続けた。初めには遠公の求めに応じて『十誦律』を宣訳し、次には観公の請いを辞して律教のない処に至った。その惓々として道のための心はいかばかりであろうか。ああ、人人をして尊者のようにならしめば、大法の興隆は指日の間に

【右頁下段】
待つことができるであろう。

　　晋寿春石磵寺卑摩羅叉尊者伝
尊者卑摩羅叉は、中国語で「無垢眼」という意味である。某氏の姓、罽賓国の人である。生まれながらにして岐嶷で、志韻は剛潔であった。出家して戒品を円満にし、苦節を務めとした。初め亀茲国で毘尼を敷揚し、道価は四方を傾けた。老師・宿学はみな輪下に趨って請益した。鳩摩羅什のような者もその一人であった。時に国変に値い、烏纏の地に避けた。しばらくして羅什が長安に往き大いに経蔵を弘めるのを聞いた。尊者もまた毘尼法において弘伝の意があった。そこで流沙の険を憚らず、奮然として東遊した。偽秦弘始八年をもって長安に到着した。羅什はその到着を聞いて甚だ歓び、礼を尽くして師事した。羅什の滅後、関左に出遊し、寿春石磵寺に止まって盛んに律蔵を闡いた。学侶は輻のように湊った。ほどなく南に江陵に趨き、新寺に坐夏して『十誦律』を開講した。すでに漢言に通じ、善く相い領納した。無作の妙本が大いに当時に闡かれた。文を析いて理を求める者が、紛如として至った。鳥が林に投ずるようであった。律法が大いに弘まったのは、実に尊者の力である。尊者はかつて羅什の『十誦律』を改訳した。道場慧観法師は深く宗旨を括り、その制する内禁の軽重を記して、二巻に釐めた。僧尼は争ってこれを伝写した。諺に曰く「都人の繕写により紙は玉のように貴くなった」と。今なお世に行われている。学者でこれを遵んで亀鑑としない者はない。尊者の人となりは眼が青く、時人はこれを目して「青眼律師」と言った。後に石磵で示寂し、世寿七十七を享けた。僧臘は若干。

【左頁上段】
賛に曰く。什公の証位は三賢に居り、翻経は七仏に首従した。王公大人・黒白男女は、これを光明幢のように仰いだ。しかし青眼尊者に対してのみ弟子の礼を執った。すなわち尊者の道徳の碩大さは、これもまた想見することができる。

　　劉宋江陵辛寺恵猷律師伝
律師の名は恵猷。その姓氏は詳らかでない。江左の人である。幼より逸群で、世縁の控勒を受けなかった。出家して江陵辛寺で究竟法を学んだ。天性は方直で、身を処すること簡約であった。具足戒に進むに及んで、尸羅を隷習し、開制の科を克く通じ、恒に欣戚の鑑を照らした。時に卑摩羅叉尊者が寿春より来て毘尼を挙揚した。海内はこれを景星鳳凰のように仰いだ。師はこれに従って業を受けた。真積力久にして、『十誦律』を妙究した。そこで説法の声光は、煒燁として緇林間を照映した。陜西の宿学で風を望んで宗仰しない者はなかった。晩年にその寺で滅を唱えた。報寿・法臘は得て稽することができない。かつて『十誦義疏』八巻を著した。

　　劉宋呉州閒居寺僧業律師伝
律師の名は僧業。俗姓は王氏。河内の人である。童穉にして聡悟で、醜夷を超越していた。得度・納戒の後、博く経籍に渉り、恵業は日に進んだ。やがて長安に遊び、羅什三蔵に業を受けた。新出の『十誦律』を見るに及んで、精進の功を加え、たちまちその深奥を洞尽した。羅什は嘆いて曰く「叔世の優波離である」と。これより声彩は日に発

【左頁下段】
越した。たまたま関中が多難で、去って江南に至った。大檀越呉国の張邵が寺を創って「閒居」と名付けた。師の道を尊び、開山となることを請うた。師は大法を担荷することを己の任とし、生徒を陶冶すること孳孳として及ばざるが如くであった。三呉の学士で笈を負って来る者は踵を接し肩を駕した。講導の余りに思いを禅寂に縛った。一たび端坐する毎に奇香が郁郁然として室に盈ちた。左右はみなその神異を嘆かずということはなかった。元嘉十八年に寂した。報齢七十五。僧臘は若干。その法を得て一方の領袖となった者は恵先等である。師はかつて『十誦戒本』を校正した。

賛に曰く。晋の恵永は嶺上に茅室を卓てた。禅思を欲する毎に輒ち往いて居した。時に室に至る者があると咸く殊香を聞いた。業師の事もまたこれに類している。豈に梵行の芬芳でないことがあろうか。什公の嘆きは過ぎたものではない。

　　劉宋京兆長楽寺恵詢律師伝
律師の名は恵詢。趙姓。趙郡の人。少にして穎悟であった。削染・受具の後、清苦をもって身を律し、風操は凛然としていた。竺乾什法師が長安で開法し、爐鞴が正に赤い時に会った。師は往いて煆煉を受けた。三蔵を該通し、『十誦律』『祇律』が最も精博を成した。そこで各々条章を制し、義は終古に貫いた。これがすなわち二律を解する権輿である。永初中に還って広陵に止まり、律席を丕開した。元嘉中、京師に出遊し、道場寺に寓した。主僧恵観もまた『十誦律』に精通していた。師の識博・行高が人天の模楷たるに堪えるをもって、そこで長

英語訳

**Right Page Upper Section**
Four hundred and more years have passed. What is lacking in terms of precepts and vinaya is particularly extensive. Recently there was one from the Western Regions named Punyatāra who recited and produced the Sanskrit text of the *Daśabhāṇavāra Vinaya*. Master Śa (Kumārajīva) translated it for him, but when the text was more than half completed, Tāra suddenly passed away. Unable to complete the great work, regret and resentment ran very deep. I have heard that you carry this sutra with you. I am extremely pleased by this encounter. Could this convergence of mysterious fortune be merely human affairs? Surely you propagate the Way for the sake of beings and are moved by sensing the times. When this is struck, there must be people who respond, and surely your feelings would not begrudge this. If you could complete this sutra text for students of vinaya, reveal and demonstrate pure conduct, cleanse their ears and eyes, enable those just beginning their journey not to lose the supreme ford, and make those who bathe their minds in excellent undertakings daily more brilliant as sun and moon, this would be profound beneficence and thick virtue that both humans and spirits would equally feel. I humbly hope you will keep this in mind and not deviate from your kind attention." The Venerable received the Dharma Master's letter and Yao Xing's invitation, and so together with Master Śa translated the *Daśabhāṇavāra*. They researched carefully and examined thoroughly, determining the regulations with precision. Thus the vinaya ceremony was greatly perfected. Afterward he resided at the Great Temple of Chang'an. Daochang Huiguan wanted to invite him to the capital. The Venerable said: "That land has people and Dharma sufficient to benefit the world. I should go to places where there is no vinaya teaching." Thereupon he drifted transcendently to teach and transform in other regions. None knew where he ended. Some say he passed away peacefully in Liang territory, but this is not certain.

Praise says: If a country has no ritual and punishment, how can it govern the world? If monks have no precepts and vinaya, how can they maintain and uphold the Buddha Dharma? Therefore it is said: The Vinaya Piṭaka is the lifespan of the Buddha Dharma. When vinaya abides in the world, then the Buddha Dharma abides.
Venerable Dharmakṣema was diligent in this Way and continued the Buddha's wisdom-life. First he responded to Master Yuan's request and proclaimed the translation of the *Daśabhāṇavāra Vinaya*. Next he declined Master Guan's invitation to go to places without vinaya teaching. How earnest was his heart devoted to the Way! Alas, if people could all be like the Venerable, the flourishing of the Great Dharma could be awaited within

**Right Page Lower Section**
a matter of days.

**Biography of Venerable Vimalākṣa of Shijian Temple, Shouchun, Jin Dynasty**
Venerable Vimalākṣa means "Stainless Eye" in Chinese. His surname was a certain family; he was from Kashmir. Born naturally intelligent and precocious, his aspirations and character were firm and pure. After leaving home and perfecting the precept categories, he made austere discipline his duty. Initially he propagated vinaya in Kucha, and his reputation in the Way captivated the four directions. Elderly masters and established scholars all hurried beneath his teaching seat to request instruction. One such person was Kumārajīva. When he encountered national upheaval, he took refuge in the land of Wucheng. After a while he heard that Rājaśrī had gone to Chang'an and greatly propagated the Sūtra Piṭaka. The Venerable also had intentions of propagating the vinaya Dharma. Therefore, not fearing the dangers of the flowing sands, he resolutely traveled eastward. In the eighth year of Hongshi of the false Qin, he finally arrived in Chang'an. When Rājaśrī heard of his arrival, he was extremely joyful and served him as teacher with full courtesy. After Rājaśrī's death, he traveled outside the passes and stopped at Shijian Temple in Shouchun, extensively expounding the Vinaya Piṭaka. Students gathered like spokes converging on a hub. Soon after he headed south to Jiangling, spent the summer retreat at Xin Temple, and began lecturing on the *Daśabhāṇavāra Vinaya*. Having already mastered the Chinese language, he skillfully received and accepted students. The wondrous foundation of unconditioned [dharma] was greatly expounded at that time. Those who analyzed texts seeking principles came in throngs like birds flocking to a forest. That the vinaya Dharma was greatly propagated was truly due to the Venerable's power. The Venerable once revised and retranslated Rājaśrī's *Daśabhāṇavāra*. Dharma Master Daochang Huiguan deeply grasped the essential principles and recorded the light and heavy internal prohibitions he established, organizing them into two volumes. Monks and nuns competed to copy and transmit it. A saying went: "Due to the copying by capital residents, paper became precious as jade." This still circulates in the world today. There is no scholar who does not follow it as a standard. The Venerable's personal characteristic was blue eyes, so people of the time called him the "Blue-Eyed Vinaya Master." Later he demonstrated nirvana at Shijian, enjoying a worldly lifespan of seventy-seven years. His monastic years were a certain number.

**Left Page Upper Section**
Praise says: Master Śa's realization level resided among the three worthy stages, and his sūtra translation originated with the Seven Buddhas. Princes and great people, monastics and laypeople, black-robed and white-clothed, men and women, looked up to him like a luminous banner. Yet toward the Blue-Eyed Venerable alone he maintained the courtesy of a disciple. Thus the Venerable's virtue and greatness can also be imagined.

**Biography of Vinaya Master Huiyou of Xin Temple, Jiangling, Liu Song Dynasty**
The Vinaya Master's name was Huiyou. His family name is not known in detail. He was from Jiangzuo. From childhood he was outstanding, not subject to worldly entanglements and restraints. He left home and studied the ultimate Dharma at Xin Temple in Jiangling. His nature was upright and direct, and he conducted himself simply and frugally. When he advanced to full ordination, he practiced śīla, thoroughly mastered the principles of opening and restraining, and constantly illuminated the mirror of joy and sorrow. At that time Venerable Vimalākṣa came from Shouchun and promoted vinaya. People throughout the realm looked up to him like an auspicious star or phoenix. The Master followed him and received instruction. Through genuine accumulation of effort over a long time, he wondrously mastered the *Daśabhāṇavāra*. Then his voice and radiance in expounding Dharma shone brilliantly throughout the monastic forest. There was no established scholar in Shanxi who did not look toward his influence with reverence. In his later years he announced his passing at his temple. His worldly lifespan and Dharma years cannot be determined. He once authored the *Daśabhāṇavāra Commentary* in eight volumes.

**Biography of Vinaya Master Sengye of Xianju Temple, Wu Province, Liu Song Dynasty**
The Vinaya Master's name was Sengye. His lay surname was Wang. He was from Henei. As a child he was intelligent and enlightened, transcending the vulgar and base. After receiving ordination and accepting the precepts, he extensively studied scriptures, and his wisdom and karma advanced daily. Later he traveled to Chang'an and received instruction under Tripiṭaka Master Rājaśrī. When he saw the newly produced *Daśabhāṇavāra*, he applied the effort of diligence and immediately penetrated its profound mysteries. Rājaśrī sighed and said: "He is the Upāli of the degenerate age." From this time his reputation and brilliance daily

**Left Page Lower Section**
surpassed others. It happened that Guanzhong faced many difficulties, so he departed and went to Jiangnan. The great patron Zhang Shao of Wu State founded a temple called "Xianju" (Leisure Dwelling). Honoring the Master's Way, he requested him to be the founding abbot. The Master made carrying and bearing the Great Dharma his responsibility, nurturing students diligently as if unable to keep up. Scholars from the three Wu regions who came carrying book bags arrived in continuous succession, shoulder to shoulder. Beyond lecturing and guidance, he bound his thoughts to chan meditation. Every time he sat in meditation, extraordinary fragrance filled the room luxuriously. None of those around him did not marvel at his spiritual extraordinariness. He passed away in the eighteenth year of Yuanjia at the age of seventy-five. His monastic years were a certain number. Those who received his Dharma and became leaders of their regions included Huixian and others. The Master once collated and corrected the *Daśabhāṇavāra Precept Text*.

Praise says: Huiyong of the Jin built a thatched hut on the mountain ridge. Whenever he wished to engage in chan contemplation, he would go and dwell there. When people came to the hut, all would smell extraordinary fragrance. Master Ye's situation was also similar to this. How could this not be the fragrance of pure conduct? Master Śa's admiration was not excessive.

**Biography of Vinaya Master Huixun of Changle Temple, Jingzhao, Liu Song Dynasty**
The Vinaya Master's name was Huixun, surname Zhao, from Zhao Commandery. In his youth he was intelligent and enlightened. After tonsure and full ordination, he disciplined himself with purity and austerity, his moral conduct dignified and stern. He encountered Dharma Master Zhuqian Shi opening the Dharma in Chang'an when the furnace bellows were burning red-hot. The Master went to receive tempering. He comprehensively mastered the Tripiṭaka, with the *Daśabhāṇavāra* and *Mahāsāṃghika* becoming most refined and extensive. Then he individually established regulations and principles that penetrated all ages. This was precisely the beginning of understanding the two vinayas. During the Yongchu era he returned and stopped in Guangling, greatly opening vinaya lectures. During the Yuanjia era he traveled to the capital and lodged at Daochang Temple. The head monk Huiguan was also proficient in the *Daśabhāṇavāra*. Considering that the Master's knowledge was extensive and conduct lofty, capable of serving as a model for humans and devas, he had him emerge into the world as a