翻刻
【右頁上段】
其受＿レ之。言畢隠矣。因置＿二其珠於壇心＿一。屢現＿二光相＿一。厥後或
現＿二金色仏＿一。或現＿二 六臂観音＿一。或現＿二迦陵頻伽鳥＿一。或現＿二紫竹
碧柳奇木怪石＿一。如＿レ是霊異。不＿レ可＿二 一二数＿一。見者聞者皆謂＿二
希有＿一。某年間。天下大旱。述古龐公請＿二師崇＿一レ雨。師結＿レ壇修
法懺未＿レ絶＿レ口。雷震雨射。公喜曰。吾家数世不＿レ事＿レ仏矣。
今遇＿二吾師＿一。不＿レ得＿レ不＿二帰向＿一也。浄慈宗本禅師。大弘＿二西来
之道＿一。奔＿二-走天下衲子＿一。師与＿二禅師＿一交尤洽。乃贈＿二布三衣曁
瓦盋多羅＿一。禅師受＿レ之。終身奉持。喫飯用＿二其盋＿一。説法服＿二其
衣＿一。蓋重＿レ師也。師気宇如＿レ王。威掩＿二万僧＿一偉如也。心直口
直。不＿下俯狥＿中時俗＿上。人或毀＿レ之。師聞＿レ之。竊自省曰。彼言果
是歟。吾当＿レ改＿レ過。彼則我師也。彼言果非歟。彼亦徒為耳。
焉能浼＿レ我哉。其立身清潔。三衣一盋。嚢無＿二長物＿一。視＿二世
之名利＿一。如＿二白衣蒼狗変遷＿一。一不＿二以経＿一レ意。慈憫心切。喜＿二利
済＿一。追＿レ福禳＿レ災。応如＿二谷響＿一。恒著＿二布僧伽梨＿一。振＿レ錫擎＿レ盋。丐＿二
食于市鄽＿一。且曰。先仏以＿二乞食＿一為＿レ事。釈氏焉羞＿レ為＿レ之乎。
楊無為嘆曰。持＿レ盋出。持＿レ盋帰。示＿レ 人長在＿二 四威儀＿一。遵＿レ仏
入＿レ鄽時不＿レ識。虚空当＿レ有＿二鬼神知＿一。師思＿二浄土法門乃修行
【右頁下段】
径路＿一。繋＿二念西方＿一。六時行道殆無＿二虚日＿一。恒謂＿二其徒＿一曰。生
弘＿二律範＿一。死帰＿二安養＿一。平生所得。惟二法門。其他述作従＿二予
所＿一レ好。又曰。化＿二当世＿一無＿レ如＿二講説＿一。垂＿二将来＿一莫＿レ若＿二著書＿一。乃
以＿二法華開顕円意＿一疏＿二-通三大部＿一。推＿二-明南山元意＿一。而上合＿二
仏制＿一。自＿レ是諸家之作。蔑如無＿レ聞。師主法慧。大悲。祥符。戒
壇。浄土。宝閣。霊芝。崇福等諸名伽藍三十霜。座下犀顱
常三千指。凡所＿二涖止＿一必皆為＿二結界＿一。挙＿二-揚律教＿一。敷＿二-繹祖
訓＿一。如＿二密雲広布。甘雨頻澍＿一。無＿レ緇無＿レ素。若貴若賤。随＿二其
機大小＿一。咸霑＿二法益＿一。一旦示＿二微恙＿一。自知＿レ不＿レ起。集＿レ衆説法。
将＿レ終命＿二門人＿一諷＿二観経及普賢行願品＿一。舎＿レ枕挙＿レ首。若＿レ有＿レ
所＿レ看。俄起趺坐。説＿レ偈而化。湖上漁人聞＿二 天楽音＿一。実政和
六年九月初一日也。父母所生六十有九年。在＿二菩提位中＿一
五十又一。夏門人奉＿二全躯＿一。葬＿二于寺之西北隅＿一。師授＿二菩薩
戒＿一幾万会。増戒度僧六十会。黒白弟子若干人。其嗣法上
首。則道標。智交。用欽。守傾。道言。思敏。則安等五十余人。
所＿レ著有＿二事抄資持記。戒疏行宗記。業疏済縁記。応法記。
住法記。報恩記。観無量寿経義疏。阿弥陀経義疏。刪定尼
【左頁上段】
戒本。授菩薩戒儀。亡慮百余巻＿一。並刊＿二-行于世＿一。又有＿二芝園
集二十巻＿一。解＿二事抄＿一者。自＿二大慈＿一至＿レ師六十人。師蓋後出
而益奇者也。諡曰＿二大智律師＿一。塔曰＿二戒光＿一。劉燾為＿二之銘＿一。太
師史越王題＿二其碑陰＿一。曰。儒以＿レ儒縛。律以＿レ律縛。学者之大
病。唯師三千威儀。八万細行。具足無＿レ玷。而毎蝉＿二-脱於定
慧之表＿一。毗尼蔵中真法王子。故能奮＿二数百歳後＿一。直与＿二南
山＿一比＿レ肩。功実倍＿レ之云云。
賛曰。大智律師。遠心碩量。贍智雄才。宗眼与＿二両曜＿一並明。
談弁与＿二 三峡＿一倶傾。以＿レ故屢踞＿二道場＿一。豎＿二最勝幢＿一。転＿二大地
法輪＿一。為＿二 十方律林之所袖領＿一。且夫揮＿二弥天之筆＿一。為＿二 三大
部記＿一。節彼南山。頼以再顕。殆与＿下荊渓之輔＿二 天台＿一清凉之
資＿中賢首＿上。同＿レ功而比＿レ徳也。蓋自＿レ有＿二律法＿一以来。南山集其
大成。自＿レ有＿二南山＿一以来。師其集大成者也。入寂至＿レ今余＿二 五
百歳＿一。而遺誥未＿レ磨。毎＿二 一披閲＿一。如＿二耳提面命＿一。猶足＿三以啓＿二-
迪昏翳＿一。況当日親炙之者乎。為＿レ之神往。
宋道標智交二律師伝
道標智交二律師者。未＿レ知＿二姓氏郷里＿一。得＿二法于霊芝大智
【左頁下段】
律師＿一。性姿英特。留＿二心三学＿一。而尤善＿二律蔵＿一。標嘗著＿二資持立
題格義＿一。行＿二于律苑＿一。号＿二仏恵宗師＿一。所居曰＿二摩雲堂＿一。交開＿二-
法開元院＿一。為＿二学士＿一之所＿二欽仰＿一。並不＿レ詳＿二其終＿一。
賛曰。標交二師。並称＿二大智真子＿一。則其言行必大有＿レ可＿二伝
者＿一。奈無＿二行状紀伝可＿一レ考。不＿二其惜＿一乎。
宋思敏律師伝
律師思敏者。史不＿レ載＿二出家落髪之始＿一。従＿二大智律師＿一増＿二-受
戒法＿一。専修＿二浄業＿一 二十年。一日示＿二微疾＿一。請＿レ衆諷＿二観経＿一者
半月。越＿二 三日＿一見＿二化仏満＿一レ空。臨終念仏声出＿二衆外＿一。留＿レ龕
七日。時方酷暑而体不＿レ変。異香郁然充＿二-満室中＿一。蓋上品
受生之験也。
賛曰。或曰。増戒之説可＿二得聞＿一与。答曰。受戒有＿二 三品心＿一。唯
期＿二脱苦＿一。専求＿二自利＿一。下品心也。為＿レ物解＿レ疑。自他兼済。中
品心也。忘＿レ己利＿レ生。福智双運。了＿二-達本性＿一。求＿二仏菩提＿一。上
品心也。若初受発＿二 中下心＿一。則於＿二再受＿一誠得＿二其宜＿一。此所＿レ謂
増戒也。嗚呼戒体者。返流之源始。発行之先導。若不＿レ了＿二
斯体＿一。縦持得如＿二氷霜＿一。悪名＿二比丘＿一。故枳園智厳。疑＿レ不＿レ得＿レ
現代語訳
【右頁上段】
師はこれを受けた。言い終わると隠れた。そこでその珠を壇の中心に置いたところ、しばしば光の瑞相を現した。その後、或いは金色の仏を現し、或いは六臂観音を現し、或いは迦陵頻伽鳥を現し、或いは紫竹碧柳の奇木怪石を現した。このような霊異は一々数え切れないほどであった。見た者聞いた者は皆これを希有なことと言った。ある年、天下大旱魃となり、述古龐公が師に雨乞いを請うた。師が壇を結んで法懺を修すると、まだ口を絶たないうちに雷が震い雨が降った。公は喜んで曰く「わが家は数世代仏事を行わなかったが、今吾が師に遇って、帰依しないわけにはいかない」と。浄慈の宗本禅師は大いに西来の道を弘め、天下の雲水を奔走させた。師は禅師との交わりが特に親密で、布の三衣と瓦の多羅鉢を贈った。禅師はこれを受け、終身奉持し、食事にはその鉢を用い、説法にはその衣を着た。これは師を重んじたからである。師の気概は王の如く、威厳は万僧を圧する偉大さがあった。心も口も直で、時俗に屈従しなかった。人が時として師を謗ることがあると、師はそれを聞いて、ひそかに自省して曰く「彼の言うことが果たして正しいなら、吾当然過ちを改めよう。彼こそ我が師である。彼の言うことが果たして間違いなら、彼もまた徒にしているだけである。どうして我を汚すことができようか」と。その立身は清潔で、三衣一鉢、袋には余計な物がなかった。世の名利を見ること、白雲蒼狗の変遷の如く、一度も心にかけなかった。慈憫の心が深く、利済を喜んだ。福を追い災いを禳うことは、谷響きの如く応じた。常に布の僧伽梨を著て、錫杖を振り鉢を捧げ、市場で食を乞うた。そして曰く「先仏は乞食を事としていた。釈氏がどうしてこれを恥とするだろうか」と。楊無為は嘆いて曰く「鉢を持って出で、鉢を持って帰る。人に示すのは長に四威儀にあることである。仏に遵って市に入る時は識らずとも、虚空当に鬼神の知るあるべし」と。師は浄土法門こそ修行の
【右頁下段】
近道であると思い、念を西方に繋ぎ、六時行道してほとんど虚しい日がなかった。常にその弟子たちに曰く「生きては律範を弘め、死しては安養に帰す。平生の所得は、ただこの二法門のみ。その他の述作は予の好む所に従う」と。また曰く「当世を化するには講説に如くものなく、将来に垂れるには著書に若くものはない」と。そこで法華開顕の円意を以て三大部を疏通し、南山の元意を推明して、上は仏制に合わせた。これより諸家の作は、まるで聞こえないもののようになった。師は法慧、大悲、祥符、戒壇、浄土、宝閣、霊芝、崇福等の諸名刹に住持すること三十年。座下の優秀な弟子は常に三千人いた。凡そ住持した所は必ず皆結界を為し、律教を挙揚し、祖訓を敷衍した。密雲が広く覆い、甘雨が頻りに注ぐが如く、僧俗貴賤を問わず、その機根の大小に随って、皆法益を蒙った。ある日微恙を示し、自ら起たないことを知った。衆を集めて説法し、終わりに門人に命じて観経及び普賢行願品を諷誦させた。枕を離れ首を上げ、何かを見るようであった。俄かに起きて趺坐し、偈を説いて化去した。湖上の漁人は天楽の音を聞いた。実に政和六年九月初一日のことであった。父母所生六十九年、菩提位中五十一夏であった。門人は全身を奉じて、寺の西北隅に葬った。師が授けた菩薩戒は万会に近く、増戒度僧は六十会、黒白の弟子は数え切れないほどであった。その嗣法の上首は、道標、智交、用欽、守傾、道言、思敏、則安等五十余人であった。著作には事抄資持記、戒疏行宗記、業疏済縁記、応法記、住法記、報恩記、観無量寿経義疏、阿弥陀経義疏、刪定尼
【左頁上段】
戒本、授菩薩戒儀等、おそらく百余巻があり、並んで世に刊行されている。また芝園集二十巻がある。事抄を解釈した者は、大慈から師まで六十人いるが、師はその後出でありながら特に優れた者である。諡して大智律師と言い、塔を戒光と言う。劉燾がこれに銘を作り、太師史越王がその碑陰に題して曰く「儒は儒に縛られ、律は律に縛られる。これは学者の大病である。ただ師のみは三千威儀、八万細行、具足して玷なく、而も常に定慧の表に蝉脱している。毘尼蔵中の真の法王子である。故によく数百歳後に奮起して、直に南山と肩を比べることができる。功は実にこれに倍する」云々と。
賛して曰く、大智律師は遠大な心と碩大な度量があり、博識と雄才を備えていた。宗眼は日月と並び明らかで、談弁は三峡と共に傾注した。故にしばしば道場に踞して最勝幢を竖て、大地法輪を転じ、十方律林の袖領となった。そして弥天の筆を揮って三大部の記を為し、かの南山に節を付け、これによって再び顕されることとなった。ほとんど荊渓の天台を輔け、清涼の賢首を資けたのと、同功にして比徳である。そもそも律法が有ってより、南山がその大成を集めた。南山が有ってより、師こそその集大成者である。入寂より今に至って五百歳余、而も遺誥は未だ磨滅せず。一たび披閲する毎に、耳に提げ面に命ずるが如く、なお昏翳を啓迪するに足る。況んや当日親しく炙を受けた者においてをや。これを思って神往するのである。
宋道標智交二律師伝
道標智交二律師は、姓氏郷里を知らない。霊芝大智
【左頁下段】
律師より法を得た。性質は英特で、三学に留心し、特に律蔵を善くした。標はかつて資持立題格義を著して律苑に行われ、仏恵宗師と号した。住む所を摩雲堂と言った。交は開元院で開法し、学士の欽仰する所となった。並びにその終わりを詳らかにしない。
賛して曰く、標交二師は、並んで大智の真子と称される。則ちその言行は必ず大いに伝うべきものがあるはずである。行状紀伝の考うべきものが無いのは、惜しいことではないか。
宋思敏律師伝
律師思敏は、史書に出家落髪の始めを載せない。大智律師に従って戒法を増受し、専ら浄業を修すること二十年。ある日微疾を示し、衆に請うて観経を諷誦させること半月。三日を越えて化仏が空に満つるを見た。臨終に念仏の声が衆の外に出た。龕に留めること七日、時はまさに酷暑であったが体は変わらず、異香が郁然として室中に充満した。これは上品受生の験である。
賛して曰く、或いは曰く「増戒の説は聞くことを得べきか」と。答えて曰く「受戒には三品心がある。ただ脱苦を期し、専ら自利を求むるは下品心である。物の為に疑いを解き、自他兼済するは中品心である。己を忘れて生を利し、福智双運し、本性を了達して仏菩提を求むるは上品心である。もし初受に中下心を発したなら、則ち再受において誠にその宜を得る。これが所謂増戒である。嗚呼、戒体は返流の源始、発行の先導である。もしこの体を了しなければ、縦い氷霜の如く持したとしても、悪しく比丘と名づける。故に枳園の智厳は、得ていないのではないかと疑い
英語訳
**Right Page Upper Section**
The Master accepted them. When he finished speaking, [the old man] disappeared. Thereupon [the Master] placed the pearls at the center of the platform, and they frequently manifested luminous signs. Thereafter, sometimes they showed golden Buddhas, sometimes six-armed Avalokiteśvara, sometimes kalaviṅka birds, sometimes purple bamboo and jade willows with extraordinary trees and strange stones. Such spiritual wonders were beyond counting. All who saw or heard of them considered them rare phenomena. In a certain year when the empire suffered great drought, Lord Pang Shugu requested the Master to pray for rain. When the Master established an altar and performed repentance rituals, before he had even finished speaking, thunder crashed and rain poured down. The Lord rejoiced, saying: "My family has not served the Buddha for several generations, but now having encountered my teacher, I cannot help but take refuge." Chan Master Zongben of Jingci greatly propagated the Way from the West [Chan Buddhism], attracting monastics from throughout the empire. The Master's friendship with this Chan master was especially close, and he presented him with cloth three robes and a clay begging bowl. The Chan master accepted them and honored them throughout his life, using the bowl for eating and wearing the robes when teaching the Dharma—this showed his reverence for the Master. The Master's bearing was like that of a king, his dignity overwhelming ten thousand monks in its grandeur. His heart was straight and his speech direct; he would not bend to accommodate contemporary customs. When people sometimes slandered him, upon hearing this the Master would privately reflect: "If what they say is indeed correct, I should reform my faults—they are then my teachers. If what they say is indeed wrong, they are merely acting in vain. How could they defile me?" His personal conduct was pure and clean—three robes and one bowl, with no superfluous possessions in his bag. He viewed worldly fame and profit like the transformations of white clouds and gray dogs, never allowing them to occupy his mind. His compassionate heart was deep, and he delighted in beneficial relief. In pursuing blessings and dispelling disasters, he responded like an echo in a valley. He constantly wore cloth monastic robes, carried his staff and bowl, and begged for food in the marketplace, saying: "The former Buddhas made begging for food their practice—why should followers of Śākyamuni be ashamed of this?" Yang Wuwei sighed: "Carrying the bowl out, carrying the bowl back—showing people that one constantly abides in the four deportments. When following the Buddha into the marketplace, though unrecognized, surely ghosts and spirits in the void must know." The Master considered the Pure Land Dharma gate to be the
**Right Page Lower Section**
direct path of cultivation. He focused his mindfulness on the Western [Pure Land], practicing the six-period walking meditation with virtually no empty days. He constantly told his disciples: "In life propagate the vinaya standards; in death return to the Land of Peace and Nourishment. What I have gained in this lifetime consists solely of these two Dharma gates. Other compositions follow my personal preferences." He also said: "For transforming the present age, nothing equals lecturing and teaching; for transmitting to future generations, nothing surpasses writing books." Thus he used the perfect meaning of the Lotus's revelation to provide commentary on the Three Great Works, elucidating Nanshan's original intention while harmonizing with the Buddha's regulations from above. From this point on, the works of various schools seemed as if unheard of. The Master served as abbot of famous monasteries including Fahui, Dabei, Xiangfu, Jietan, Jingtu, Baoge, Lingzhi, and Chongfu for thirty years. Under his teaching seat, outstanding disciples consistently numbered three thousand. Wherever he resided, he invariably established boundaries [for ordination], promoted vinaya teachings, and expounded ancestral instructions. Like dense clouds spreading widely and sweet rain frequently pouring, regardless of monastic or lay, noble or humble status, all received Dharma benefits according to their spiritual capacity. One day he showed slight illness and knew himself that he would not recover. He gathered the assembly to teach the Dharma, and at the end instructed his disciples to chant the *Contemplation Sutra* and the *Samantabhadra's Vows*. He left his pillow and raised his head as if seeing something. Suddenly he sat up in lotus position, spoke a verse, and passed away. Fishermen on the lake heard heavenly music. This was actually the first day of the ninth month in the sixth year of Zhenghe. He lived sixty-nine years from his parents' birth, fifty-one summers in the bodhisattva stage. His disciples honored his complete body and buried it in the northwest corner of the temple. The Master conferred bodhisattva precepts in nearly ten thousand assemblies, and held sixty assemblies for additional precepts and monastic ordination. His monastic and lay disciples were countless. His chief Dharma successors included Daobiao, Zhijiao, Yongqin, Shouqing, Daoyan, Simin, Ze'an, and over fifty others. His writings include the *Zichi Commentary on the Handbook*, *Xingzong Commentary on the Precept Commentary*, *Jiyuan Commentary on the Karma Commentary*, *Yingfa Commentary*, *Zhufa Commentary*, *Bao'en Commentary*, *Contemplation of Infinite Life Sutra Commentary*, *Amitābha Sutra Commentary*, *Revised Bhikṣuṇī*
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*Precept Text*, *Ritual for Conferring Bodhisattva Precepts*, probably over a hundred fascicles in total, all published in the world. There is also the *Zhiyuan Collection* in twenty fascicles. Those who have interpreted the *Handbook* number sixty people from Daci to the Master, but the Master, though appearing later, was particularly outstanding. His posthumous title was "Great Wisdom Vinaya Master," and his pagoda was called "Precept Light." Liu Dao composed its inscription, and Grand Preceptor Prince Shi of Yue inscribed its stele reverse, saying: "Confucians are bound by Confucianism, vinaya [masters] are bound by vinaya—this is the great disease of scholars. Only the Master, with three thousand deportments and eighty thousand detailed practices complete and flawless, constantly transcended beyond concentration and wisdom. [He was] a true prince of the Dharma within the Vinaya Piṭaka. Therefore he could arise after several hundred years and directly compare shoulders with Nanshan, his achievements actually surpassing him," and so forth.
**Praise says:** The Great Wisdom Vinaya Master possessed a vast heart and great capacity, profound learning and heroic talent. His sectarian insight shone as brightly as sun and moon, his eloquent debate flowed like the Three Gorges. Therefore he repeatedly occupied teaching platforms, erected supreme banners, turned the great earth's Dharma wheel, and became the leader of vinaya groves in all ten directions. Moreover, wielding a heaven-filling brush, he composed commentaries on the Three Great Works, providing structure to Nanshan [Daoxuan's works], which relied on him for renewed manifestation. This was almost equivalent to Jingxi assisting Tiantai and Qingliang supporting Xianshou—equal in merit and comparable in virtue. Since the existence of vinaya teachings, Nanshan gathered their great completion. Since the existence of Nanshan, the Master was the one who gathered that great completion. From his passing to now, over five hundred years have passed, yet his final instructions remain unworn. Each time one reads them, it is like receiving instruction face to face and ear to ear, still sufficient to enlighten the dark and obscured—how much more so for those who personally received his teaching in that day? Thinking of this, one's spirit soars.
**Biography of Two Vinaya Masters Daobiao and Zhijiao, Song**
The two vinaya masters Daobiao and Zhijiao—their surnames, given names, and native places are unknown. They received the Dharma from Lingzhi Great Wisdom
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Vinaya Master. Their natural disposition was outstanding and special. They devoted themselves to the three studies [precepts, concentration, wisdom] and were especially skilled in the Vinaya Piṭaka. Biao once wrote *Establishing Topic Standards and Meanings for the Zichi [Commentary]*, which circulated in vinaya circles. He was called "Buddha Wisdom Master" and his residence was called "Cloud-Touching Hall." Jiao opened the Dharma at Kaiyuan Monastery and became an object of respect and admiration for scholars. The details of both their deaths are unknown.
**Praise says:** The two masters Biao and Jiao were both called "true sons of Great Wisdom." Therefore their words and conduct must have contained much worth transmitting. Is it not regrettable that there are no biographical records or chronicles to examine?
**Biography of Vinaya Master Simin, Song**
Vinaya Master Simin—history does not record the beginning of his leaving home and shaving his head. He followed the Great Wisdom Vinaya Master to receive additional precepts and devoted himself exclusively to Pure [Land] practice for twenty years. One day he showed slight illness and requested the assembly to chant the *Contemplation Sutra* for half a month. After three days he saw transformation Buddhas filling the void. At the moment of death his Buddha-recitation voice rose above the assembly. His body remained in the shrine for seven days. Though it was the height of summer, his form did not change, and extraordinary fragrance richly filled the room. This was verification of superior-grade birth [in the Pure Land].
**Praise says:** Someone asked: "Can we hear an explanation of additional precepts?" I answer: "In receiving precepts there are three grades of intention. Seeking only to escape suffering and exclusively pursuing self-benefit is the inferior grade intention. Resolving doubts for others' sake and benefiting both self and others is the middle grade intention. Forgetting oneself to benefit living beings, cultivating both merit and wisdom, understanding one's fundamental nature and seeking Buddha's enlightenment is the superior grade intention. If at initial reception one generated middle or inferior intention, then in re-receiving one truly obtains appropriateness. This is what is called 'additional precepts.' Alas! The precept essence is the source-beginning of returning the flow [of samsara] and the guide for generating practice. If one does not understand this essence, even if one maintains [precepts] like ice and frost, one is poorly called a bhikṣu. Therefore Zhiyuan of Zhiyuan doubted whether he had truly obtained [proper ordination]