一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
戒。取＿二決于慈氏＿一。平陸跋摩。駕＿二舟江中＿一。重授＿二戒法＿一。弘福
智首。蒙＿二降仏摩頂＿一。方知＿二感戒有＿一レ実。古人慎重而不＿レ軽也。
蓋如＿レ此。近世軽心受戒。不＿レ知＿二方便＿一。尚未＿レ沾＿二於下品＿一者
有矣。悲夫。
　　宋明慶寺行詵律師伝
律師名行詵。未＿レ詳＿二姓字＿一。受性秀英。可＿レ称。既脱白進具。
誦＿二 四分戒本＿一。僅閲＿二 三日＿一而通徹。適聞＿二大智律師法席之
盛＿一。即往依＿レ之。毘尼諸部悉探＿二源奥＿一。主＿二明慶寺＿一 二十年。
弘宗利生。声誉日著。一旦寝＿レ疾。即命＿レ徒設＿レ像。繋念数
日。忽起整＿二威儀＿一。自唱＿二弥陀経＿一。厲声念仏。加趺而化。寿
未＿レ詳。
　　宋延寿寺清照亭律師伝
律師名恵亭。号＿二清照＿一。未＿レ詳＿二何許人＿一也。住＿二武林延寿寺＿一。
初従＿二大智律師＿一習＿二毗尼部＿一。修＿二-錬浄業＿一者六十年。毎＿レ対＿レ
人必以＿二念仏＿一為＿レ勧。有＿二化導念仏偈三首＿一。一曰。釈迦如＿レ実
讃＿二西方＿一。依正超倫意已彰。信願持名無＿二別想＿一。声声心住
白毫光。二曰。塵劫熏成功徳身。無辺光寿立＿二嘉名＿一。由＿レ
【右頁下段】
是仏仏皆称讃。我等如何不＿二挙声＿一。三日。四字鴻名金口
宣。功成唯在＿二我心堅＿一。神方簡易真希有。一㧤忻然処＿二宝
蓮＿一。有＿二胡闉者＿一。与＿レ師締＿二方外交＿一。一日闉疾革。其子迎＿レ師
乞＿レ垂＿二誨示＿一。師往見＿レ之曰。我平生与＿レ汝相善。未＿三曽語及＿二
末後一著大事＿一。豈可＿レ不＿レ知＿二安身立命之処＿一乎。闉曰。心
浄則仏土浄。師曰。公自度。平昔時中有＿二雑念染汚＿一否。闉
曰。既処＿二世間＿一。寧無＿二雑念＿一。師曰。若如＿レ是則安得＿二心浄土
浄＿一。闉曰。一称阿弥陀仏。云何滅＿二 八十億劫生死重罪＿一。師
曰。阿弥陀仏以＿二弘誓願＿一塵劫修行。威徳広大。光明神力
不可思議。是以一称＿二其名＿一。滅＿二無量罪＿一。猶如＿三赫日消＿二於霜
雪＿一。復何疑哉。闉遂省悟。厲声念仏而逝。師建＿二宝閣＿一立＿二
三聖像＿一。最称＿二殊特＿一。有＿二江自任者＿一。毎敬＿二師徳＿一忽夢。宝座
従＿レ空而下。云亨律師当＿レ升＿二此座＿一。適社友孫居士預啓＿二別
師＿一。即在＿レ家作＿レ印而化。師往炷＿レ香。帰而謂＿二其徒＿一曰。孫君
已去。吾亦行矣。乃集＿レ衆念仏。為説＿レ偈曰。弥陀口口称。
白毫念念想。持＿二此不退心＿一。決定生＿二安養＿一。即端坐脱去。
　　宋七宝院用欽律師伝
【左頁上段】
律師名用欽。未＿レ詳＿二姓氏＿一。伏＿二-事大智律師＿一為＿レ師。一家宗
趣解悟無＿レ遺。後居＿二銭塘七宝院＿一。道振＿二 四方＿一。緇白傾＿レ心。
師標＿二心清泰＿一。一＿レ志不＿レ退。日課＿レ仏三万。一日神遊＿二浄土＿一。
見＿二仏菩薩種種異相＿一。謂＿二侍者＿一曰。吾明日西行矣。即集＿レ
衆念仏。黎明合掌西望。跏趺而化。《割書：嘗著＿二白蓮記＿一解＿二｜霊芝観経疏＿一云。》
　　宋道言律師伝
律師名道言。会稽人。史失＿二其姓＿一。大智律師之門人也。凝＿二
心律学＿一。貫＿二-通諸部＿一。且以＿二浄業＿一為＿レ懐。精勤尤至。一日見＿二
二神人長丈余＿一。報言。何不＿二繋念＿一。於＿レ是大集＿二道俗＿一。念仏
三昼夜。将＿レ畢自升＿レ座説法。為＿レ衆懺悔。至＿レ暁即座而化。
寿臘未＿レ詳。有＿二含注戒本序解＿一。行＿二于律苑＿一。
賛曰。大智律師毎示＿レ衆曰。生弘＿二毘尼＿一。死帰＿二安養＿一。出家
学道。能事斯畢。予観＿二如上四師＿一。宜＿下於＿二乃父明誨＿一為＿上レ無＿レ
所＿レ愧矣。
　　宋則安律師伝
則安律師者。氏族郷里靡＿二得而稽＿一。為＿二大智律師徒＿一。稟性
俊逸。履行厳潔。大小律部精＿二-通玄源＿一。一時儕類莫＿レ不＿二推
【左頁下段】
重＿一。師嘗斥＿下末世謬飾＿二大乗＿一。以＿二毘尼宗＿一為＿中小道＿上。曰南山
律師以＿二 二教三宗＿一判＿二-釈東流一代時教＿一。与＿二 天台四教。賢
首五教＿一其旨同矣。而世之学者各保＿二己宗＿一。謂南山正明＿二
律相＿一。依＿レ之修習報在＿二 人天＿一。或証＿二小果＿一。是豈知。戒為＿二出
世解脱之因。無上菩提之本＿一。始虧＿二発足＿一終失＿二帰途＿一。且吾
祖行位果証。与＿二智者賢者＿一昆仲之間。豈垂＿レ世立教而困＿二
人於小道＿一哉。不＿レ入＿二其門＿一詎知＿二美富＿一。非＿レ聖侮＿レ聖招＿レ報不＿レ
軽。所＿レ著有＿二随機羯磨序解。資持記五例講義等＿一。至＿レ今学
者猶伝焉。
　　宋化度寺法持律師伝
律師名法持。居＿二化度寺＿一。挙＿二-揚律乗＿一。平生専＿二心安養＿一。修＿二
弥陀懺＿一者三年。焼＿二 二指＿一増＿二-受戒法＿一。又造＿二西方三聖像＿一。
誦＿二観経。弥陀経。如意輪呪＿一。発誓曰。促＿二閻浮之寿＿一。蚤生＿二
浄土＿一。一日小疾。雨涙懇告祈＿レ垂＿二接引＿一。念仏不＿レ絶。声聞＿二
於百歩＿一。忽見＿三丈六仏立＿二于池上＿一。即謂＿二左右＿一曰。我已得＿二
中品生＿一。端坐西向而化。
讃曰。持公促＿レ算而求＿二安養＿一。厭欣之心其至也。豈口談＿二清

現代語訳

【右頁上段】
戒を得たかと疑い、弥勒に決断を求めた。平陸の跋摩は江中に船を浮かべて重ねて戒法を授かった。弘福の智首は仏の降臨を蒙り頭を撫でられて、はじめて戒を感得することに実があることを知った。古人が慎重にして軽んじなかったのは、このようなことである。近世では軽い心で受戒し、方便を知らず、まだ下品にも及ばない者がいる。悲しいことである。

　　宋明慶寺行詵律師伝
律師の名は行詵、姓字は詳らかでない。生まれつき秀英で称すべきものがあった。既に出家して具足戒を受け、四分戒本を誦すこと、わずか三日で通徹した。たまたま大智律師の法席の盛んなるを聞き、即ち往きて之に依った。毗尼諸部をことごとく探究してその奥義を究めた。明慶寺を主持すること二十年、宗を弘め生を利し、声誉日々著しかった。ある日病に臥し、即ち弟子に命じて像を設け、数日間念に繋いだ。忽ち起きて威儀を整え、自ら弥陀経を唱え、厳しい声で念仏し、跏趺して化去した。寿は詳らかでない。

　　宋延寿寺清照恵亭律師伝
律師の名は恵亭、清照と号した。何処の人か詳らかでない。武林の延寿寺に住した。初めに大智律師に従って毗尼部を習い、浄業を修錬すること六十年。人に対する毎に必ず念仏を以て勧めた。化導念仏偈三首がある。一に曰く「釈迦は実の如く西方を讃じ、依正超倫の意已に彰らかなり。信願持名に別想無く、声声心は白毫光に住す」。二に曰く「塵劫に薫成せる功徳身、無辺光寿に嘉名を立つ。

【右頁下段】
是に由って仏仏皆称讃す、我等如何ぞ声を挙げざらん」。三に曰く「四字の鴻名金口に宣べ、功成るは唯だ我が心の堅きに在り。神方簡易にして真に希有なり、一たび㧤りて忻然として宝蓮に処せん」。胡闉という者があり、師と方外の交わりを結んだ。ある日闉が重病となり、その子が師を迎えて教示を垂れんことを乞うた。師が往いて之を見て曰く「我は平生汝と相善くしたが、未だ曾て末後一著の大事を語り及んだことがない。豈に安身立命の処を知らずにいることができようか」と。闉が曰く「心浄ければ則ち仏土浄し」と。師が曰く「公は自ら度れ。平昔時中に雑念染汚有りや否や」と。闉が曰く「既に世間に処すれば、寧んぞ雑念無からん」と。師が曰く「若し是の如くば則ち安んぞ心浄土浄を得ん」と。闉が曰く「一たび阿弥陀仏を称すれば、云何ぞ八十億劫生死の重罪を滅するか」と。師が曰く「阿弥陀仏は弘誓願を以て塵劫修行し、威徳広大、光明神力不可思議なり。是を以て一たびその名を称すれば、無量の罪を滅す。猶ほ赫日の霜雪を消するが如し。復た何の疑いかあらん」と。闉は遂に省悟し、厳しい声で念仏して逝いた。師は宝閣を建て三聖像を立て、最も殊特と称された。江自任という者があり、毎に師の徳を敬していたが、忽ち夢に宝座が空から下り、「恵亭律師当にこの座に升るべし」と云うのを見た。たまたま社友の孫居士が師に別れを告げに来て、即ち家で印を作って化去した。師が往いて香を炷き、帰って其の弟子に謂って曰く「孫君は已に去った。吾も亦た行くであろう」と。乃ち衆を集めて念仏し、為に偈を説いて曰く「弥陀を口口に称し、白毫を念念に想う。此の不退心を持して、決定して安養に生まれん」と。即ち端坐して脱去した。

　　宋七宝院用欽律師伝

【左頁上段】
律師の名は用欽、姓氏は詳らかでない。大智律師に伏事して師とした。一家の宗趣を解悟して遺すところ無かった。後に銭塘の七宝院に居し、道は四方に振るい、僧俗が心を傾けた。師は心を清泰に標し、一志退かず、日に仏を三万課した。ある日神が浄土に遊び、仏菩薩の種種の異相を見た。侍者に謂って曰く「吾は明日西行するであろう」と。即ち衆を集めて念仏し、黎明に合掌して西に向かい、跏趺して化去した。《割書：嘗て白蓮記を著して霊芝観経疏を解す云。》

　　宋道言律師伝
律師の名は道言、会稽の人、史にその姓を失う。大智律師の門人である。心を律学に凝らし、諸部を貫通し、且つ浄業を以て懐とし、精勤尤も至った。ある日二神人の丈余の長さある者を見て、「何ぞ繋念せざる」と報告された。是に於いて大いに道俗を集め、念仏すること三昼夜。将に畢らんとして自ら座に升り説法し、衆の為に懺悔した。暁に至って即座にして化去した。寿臘は詳らかでない。含注戒本序解があり、律苑に行わる。

賛して曰く、大智律師は毎に衆に示して曰く「生きては毗尼を弘め、死しては安養に帰す。出家学道、能事斯に畢る」と。予が上の如き四師を観るに、乃父の明誨に於いて愧ずる所無しと為すに宜なり。

　　宋則安律師伝
則安律師は、氏族郷里は得て稽うべからず。大智律師の徒と為った。性を稟くること俊逸、履行厳潔、大小律部の玄源を精通し、一時の儕類で推

【左頁下段】
重しない者は無かった。師は嘗て末世が大乗を謬りて飾り、毗尼宗を以て小道と為すを斥けて曰く「南山律師は二教三宗を以て東流一代時教を判釈し、天台四教、賢首五教とその旨同じ。而るに世の学者は各己宗を保ち、南山は正しく律相を明らかにし、之に依って修習すれば報は人天にあり、或いは小果を証すと謂う。是れ豈に知らんや、戒は出世解脱の因、無上菩提の本為り。始めに発足を虧けば終に帰途を失う。且つ吾が祖の行位果証は、智者賢者と昆仲の間にあり。豈に世に垂れ教を立てて人を小道に困らしめんや。その門に入らずしては詎んぞ美富を知らん。聖に非ずして聖を侮れば報を招くこと軽からず」と。著す所に随機羯磨序解、資持記五例講義等があり、今に至るまで学者なお伝う。

　　宋化度寺法持律師伝
律師の名は法持、化度寺に居した。律乗を挙揚し、平生専ら心を安養にし、弥陀懺を修すること三年。二指を焼いて戒法を増受し、また西方三聖像を造った。観経、弥陀経、如意輪呪を誦し、発誓して曰く「閻浮の寿を促し、早く浄土に生まれん」と。ある日小疾があり、雨のように涙して懇ろに告げ接引を垂れんことを祈った。念仏絶えず、声は百歩に聞こえた。忽ち丈六仏が池上に立つのを見て、即ち左右に謂って曰く「我は已に中品生を得た」と。端坐西向して化去した。

讃して曰く、持公は寿命を縮めても安養を求めた。厭欣の心のその至ることよ。豈に口で清

英語訳

**Right Page Upper Section**
[the precepts], and sought resolution from Maitreya. Bhadra of Pinglu set his boat afloat in the middle of the river and re-received the precept teachings. Zhishou of Hongfu received the Buddha's descent and had his head touched, and only then knew that receiving precepts truly had substance. This is why the ancients were cautious and did not take it lightly. In recent times, people receive precepts with a light heart, not knowing proper methods, and there are those who have not yet reached even the inferior grade. How sad!

**Biography of Vinaya Master Xingshen of Mingqing Temple, Song**
The vinaya master was named Xingshen; his surname and given name are not detailed. His innate nature was outstanding and praiseworthy. Having already left the white robes and advanced to full ordination, he recited the *Four-Part Vinaya Text* and achieved complete comprehension in merely three days. When he happened to hear of the flourishing of Great Wisdom Vinaya Master's Dharma seat, he immediately went to rely on him. He thoroughly explored the sources and depths of all vinaya sections. He presided over Mingqing Temple for twenty years, propagating the teaching and benefiting beings, his reputation growing daily. One day he fell ill and immediately commanded his disciples to set up images and focused his mindfulness for several days. Suddenly he arose, arranged his deportment, personally chanted the *Amitābha Sutra*, recited the Buddha's name in a strong voice, and passed away in lotus position. His lifespan is not detailed.

**Biography of Vinaya Master Qingzhao Huiting of Yanshou Temple, Song**
The vinaya master was named Huiting, with the sobriquet Qingzhao. It is not clear what place he was from. He resided at Yanshou Temple in Wulin. Initially he followed Great Wisdom Vinaya Master to study the vinaya sections and cultivated Pure [Land] practice for sixty years. Whenever facing people, he invariably encouraged them with Buddha-recitation. He composed three verses for guiding Buddha-recitation. The first said: "Śākyamuni truly praised the Western [Land], the meaning of its extraordinary principal and accompanying [features] is already manifest. With faith, vows, and name-holding without other thoughts, voice by voice the mind abides in the white curl's light." The second said: "The merit body cultivated through dust kalpas, establishing a beautiful name in boundless light and life.

**Right Page Lower Section**
Therefore all Buddhas praise it—how can we not raise our voices?" The third said: "The great four-character name proclaimed by the golden mouth, success lies only in my mind's firmness. This spiritual method is simple and truly rare—once grasped, one joyfully dwells on jeweled lotuses." There was someone named Hu Yin who formed a friendship beyond worldly concerns with the Master. One day Yin became critically ill, and his son invited the Master, begging him to bestow instruction. The Master went to see him and said: "I have been on good terms with you throughout life, but have never spoken of the great matter of the final moment. How can you not know the place to settle your body and establish your life?" Yin said: "When the mind is pure, the Buddha-land is pure." The Master said: "Examine yourself, sir—in ordinary times, are there defiling scattered thoughts or not?" Yin said: "Living in this world, how could there be no scattered thoughts?" The Master said: "If so, then how can you achieve purity of mind and land?" Yin said: "With one recitation of Amitābha Buddha, how does one eliminate the heavy sins of eighty billion kalpas of birth and death?" The Master said: "Amitābha Buddha, through his great vow, cultivated for dust kalpas. His awesome virtue is vast and great, his light and spiritual power inconceivable. Therefore, with one recitation of his name, countless sins are eliminated, just as the blazing sun melts frost and snow. What doubt could there be?" Yin thereupon awakened, recited the Buddha's name in a strong voice, and passed away. The Master built a jeweled pavilion and erected images of the Three Sages, which were considered especially remarkable. There was someone named Jiang Ziren who always respected the Master's virtue. Suddenly he dreamed that a jeweled seat descended from the void, saying: "Vinaya Master Huiting should ascend this seat." It happened that fellow practitioner Layman Sun came to bid farewell to the Master, then returned home, formed the meditation mudra, and passed away. The Master went to offer incense, returned and told his disciples: "Master Sun has already gone; I too shall depart." He then gathered the assembly for Buddha-recitation and spoke a verse for them: "Recite Amitābha with every utterance, visualize the white curl with every thought. Maintaining this non-retreating mind, one will definitely be born in the Land of Peace and Nourishment." He then sat upright and departed.

**Biography of Vinaya Master Yongqin of Seven Treasures Monastery, Song**

**Left Page Upper Section**
The vinaya master was named Yongqin; his surname is not detailed. He served Great Wisdom Vinaya Master as his teacher. He understood and awakened to the complete teachings and approaches of the lineage without omission. Later he resided at Seven Treasures Monastery in Qiantang, his Way resonated in all four directions, and monastics and laypeople inclined their hearts toward him. The Master set his mind on the Pure [Land], with unwavering single resolve, daily coursing through thirty thousand Buddha [recitations]. One day his spirit traveled to the Pure Land and saw Buddhas and bodhisattvas in various extraordinary forms. He told his attendant: "I shall journey west tomorrow." He immediately gathered the assembly for Buddha-recitation, and at dawn, with palms joined facing west, passed away in lotus position. [Note: He once wrote the *White Lotus Record* commenting on Lingzhi's *Contemplation Sutra Commentary*.]

**Biography of Vinaya Master Daoyan, Song**
The vinaya master was named Daoyan, a person from Kuaiji; history has lost record of his surname. He was a disciple of Great Wisdom Vinaya Master. He concentrated his mind on vinaya studies and thoroughly mastered all sections, moreover making Pure [Land] practice his aspiration, with particularly supreme precision and diligence. One day he saw two divine beings over ten feet tall who announced: "Why do you not focus your mindfulness?" Thereupon he gathered monastics and laypeople and recited the Buddha's name for three days and nights. As it was about to conclude, he personally ascended the teaching seat to expound the Dharma and performed repentance for the assembly. At dawn he passed away right in his seat. His lifespan is not detailed. He has a *Sequential Commentary on the Precept Text with Annotations* that circulates in vinaya circles.

**Praise says:** Great Wisdom Vinaya Master always instructed the assembly: "In life propagate the vinaya; in death return to the Land of Peace and Nourishment. For one who has left home to study the Way, these accomplishments complete the task." Observing the above four masters, they were truly without shame regarding their father's clear instruction.

**Biography of Vinaya Master Ze'an, Song**
Vinaya Master Ze'an—his clan and native place cannot be ascertained. He became a disciple of Great Wisdom Vinaya Master. His innate disposition was outstanding and transcendent, his conduct strict and pure. He thoroughly penetrated the mysterious sources of both major and minor vinaya texts. None among his contemporaries did not

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esteem him. The Master once criticized the later age's mistaken ornamentation of Mahāyāna while considering the vinaya school a lesser path, saying: "Vinaya Master Nanshan used the two teachings and three schools to interpret and explain the complete temporal teachings that flowed east, sharing the same meaning as Tiantai's four teachings and Xianshou's five teachings. Yet worldly scholars each protect their own schools, saying that Nanshan clearly expounds vinaya characteristics, and that practicing according to them brings rewards in human and heavenly [realms] or证证 minor fruits. How could they know that precepts are the cause of transcendental liberation and the foundation of supreme enlightenment? If one falters at the first step, one ultimately loses the path home. Moreover, our patriarch's practices, positions, fruits, and realizations rank among the wise ones like brothers. How could he establish teachings for the world yet confine people to a lesser path? Without entering his gate, how could one know its beauty and richness? To slander sages while not being sage brings consequences that are not light." His writings include *Sequential Commentary on Situation-Responsive Karma Procedures*, *Five Examples and Lecture Meanings for the Zichi Commentary*, etc., which scholars still transmit today.

**Biography of Vinaya Master Fachi of Huadu Temple, Song**
The vinaya master was named Fachi and resided at Huadu Temple. He promoted the vinaya vehicle and throughout his life concentrated his mind on the Land of Peace and Nourishment. He practiced Amitābha repentance for three years, burned two fingers to receive additional precepts, and also created images of the Three Western Sages. He recited the *Contemplation Sutra*, *Amitābha Sutra*, and *Cintāmaṇicakra Dhāraṇī*, and made a vow saying: "Shorten life in Jambudvīpa and be born early in the Pure Land." One day he had a minor illness, wept like rain while earnestly appealing and praying for guidance and reception. His Buddha-recitation never ceased, his voice audible at a hundred paces. Suddenly he saw a sixteen-foot Buddha standing on a pond, and immediately told those around him: "I have already attained middle-grade birth." He sat upright facing west and passed away.

**Praise says:** Master Chi shortened his lifespan to seek the Land of Peace and Nourishment—how ultimate was his mind of aversion [to saṃsāra] and aspiration [for the Pure Land]! How could mere verbal discussion of pure