一　律苑僧宝伝十五巻 - 翻刻

翻刻

【右頁上段】
泰＿一而心恋＿二索訶＿一者。可＿二同年語＿一耶。雖＿レ然修＿二浄業＿一 人学＿二
其発願＿一則善矣。抱＿レ石投＿レ水。畳＿レ薪焼＿レ身。則予未＿レ見＿二其可＿一
也。
　　宋妙生律師伝
律師名妙生。史不＿レ書＿レ氏。会稽人也。出家受戒習＿二-学毘尼＿一。
与＿二大通本禅師＿一居＿二潮山象隖寺＿一。共践＿二浄土之業＿一。一夕会＿二
門人＿一。諷＿二弥陀経＿一。就＿レ榻端坐。焼＿レ香合掌。迎顧嗒然而寂。
有＿二 六物図弁譌＿一。行＿レ世。弟子覚成等若干人。
賛曰。生公平生行業。固有＿レ足＿レ称矣。只如＿三 六物図述＿二弁
譌＿一雖＿三多結＿二難辞＿一。而反有＿レ可＿レ議。明律者審＿レ之。
　　宋惟月律師伝
律師名惟月。居＿二諸曁化城＿一。精＿二-明律学＿一。専修＿二浄業＿一。一日
有＿二異僧＿一来迎。後三日示＿二微疾＿一。忽呼＿二同寺道寧＿一曰。今見＿下
阿弥陀仏可＿二高八尺＿一駐＿中-立空中＿上。言訖即寂。
　　宋湖心元肇律師伝
律師元肇者。四明陸氏文章陸佃之族也。蚤歳出家精＿二于
律学＿一。常居＿二湖心＿一。誦＿二法華経＿一 一万部。嘗閲＿二大蔵＿一。又瀝＿レ血
【右頁下段】
書＿二法華及律宗諸典＿一。建炎四年。虜兵破＿二 四明＿一。次逼＿二師
所居＿一。師自如無＿二懼色＿一。乃至＿二京口＿一謂＿二左右＿一曰。吾将＿二西帰＿一
矣。即念仏西望而化。時有＿二笙歌之声＿一。一時軍民咸聞＿レ之。
莫＿レ不＿二駭嘆＿一。
賛曰。予見＿二修浄業諸師＿一。瀕沒之時感＿二瑞応＿一者多矣。至＿レ
如＿二肇公要＿レ行便行＿一。其稀有哉。寂音讃＿二善昭禅師＿一曰。観＿二
其死生之際＿一。如＿二賈胡伝吏留即留去即去＿一。予于＿二肇公＿一
亦云。
　　宋拙庵度律師伝
律師名戒度。号＿二拙庵＿一。史不＿レ詳＿二氏族郷里＿一。天資厳厲。識
量清遠。毘尼之学無＿レ所＿レ不＿レ通。又習＿二 天台之教＿一。深究＿二幽
旨＿一。某年中用＿二大智新疏＿一。講＿二観経于湖心＿一。四方学士莫＿レ不＿二
悦服＿一。嘗艸庵法師因公。著＿二輔正解＿一。以難＿二新疏＿一。華厳政
公。欲＿レ解＿レ難不＿レ果。一日訪＿レ師而謂曰。輔正吾固不＿レ惑。但
恐後進遅疑。素欲＿レ評＿レ之未＿レ及＿レ命＿レ筆。師幸成＿二吾志＿一。師諾＿レ
之。遂譔＿二扶新論＿一。其説義立理。最為＿二雅正＿一。晩年住＿二余姚
極楽＿一。播＿二-揚宗旨＿一。流＿二名四遠＿一。一旦小疾作。作＿レ書別＿二士夫
【左頁上段】
道旧＿一。命＿レ衆誦＿二観経＿一。至＿二法身観＿一。厲声念仏。加趺而化。所＿レ
著有＿二正観記。聞持記。扶新論。無量寿仏讃註等若干巻＿一。
伝＿二于世＿一。又嘗和＿二淵明帰去来辞＿一。有＿レ序。曰。拙庵野夫抱＿二
疾林下＿一。一日少間。試取＿二陶淵明帰去来兮辞＿一読＿レ之。不＿レ覚
釈＿レ巻而長歎。蓋与＿二予懐＿一異世而同轍也。淵明乃一俗士
爾。貧苦非＿レ不＿二迫切＿一。尚且軽＿二 五斗粟＿一。不＿レ忍＿レ折＿二腰於郷里
小兒＿一。自免去＿レ職。楽賦＿二帰歟＿一。況釈氏子為＿二解脱＿一故而求＿二
出家＿一。返奔＿二-走於塵域＿一。而不＿レ知＿レ止。不＿下為＿二淵明＿一羞＿上乎。予
素以＿二安養＿一為＿二故郷＿一。欲＿下写＿二鄙懐＿一以自勉＿上。輒追和＿二高韻＿一。覧
者幸無＿二以＿レ効＿レ顰見＿一レ誚。亦各言＿二其志＿一也。丁酉季秋望日
書。辞曰。帰去来兮。廻＿二首故郷＿一何日帰。覚＿二寒来而暑往＿一。
労＿二夢寐以含＿一レ悲。昔偶爾而為＿レ別。今悔之而莫＿レ追。望＿二蓮
池之勝友＿一。実負＿レ媿而知＿レ非。嗟幾生之漂泊。失＿二繋珠於内
衣＿一。旋＿二深思＿一而猛省。何節操＿二之卑微＿一。欲＿レ帰便帰。一志＿二西
奔＿一。長生不＿レ死。衆妙之門。唯心本具。真性常存。棄＿二-損周
鼎＿一。返認＿二匏樽＿一。空受＿二賜於華屋＿一。遂孛＿二-戻於慈親＿一。慨＿二衆苦
之迫切＿一。必去＿レ危而就＿レ安。雖＿レ無＿二適而不＿一レ可。奈＿二客路之間
【左頁下段】
関＿一。托＿二 二八之妙境＿一。入＿二正受＿一而遐観。忽全心而発現。喜＿二
合浦之珠還＿一。混＿二塵刹之浄穢＿一。随＿二足処＿一以盤桓。帰去来兮。
謝＿二-絶於外遊＿一。且毀＿レ形而壊＿レ服。唯解脱之是求。曷区区而
逐＿レ物。恬然而弗＿二以為＿一レ憂。喪＿二自家之珍宝＿一。抛＿二祖父之田
疇＿一。方＿レ飢絶＿レ糧。欲＿レ済沈＿レ舟。曽流俗之不＿レ若。夫是之謂＿二
比丘＿一。苟聞＿レ義而不＿レ徙。盍＿二尋＿レ源而挹＿一レ流。照＿二万縁之寂寂＿一。
蔵＿二 六用之休休＿一。已矣乎人生変化同＿二 四時＿一。天辺日月無＿二
少留＿一。不＿二自為＿一レ計将安之。有＿レ生必有＿レ死。百年誰与期。
宜＿二寸田＿一以耕耨。頻＿二愛艸＿一以耘耔。結＿二廬山之浄社＿一。詠＿二樝
庵之新詩＿一。送＿二心想於落日＿一。倐如羽化断無＿レ疑。
賛曰。度律師毘＿二-賛本宗＿一之暇。作＿レ記著＿レ論。指＿二-示浄邦路
径＿一。有＿レ力＿二于大智之門＿一。其豈小哉。予常観＿二其帰去来辞＿一。
語新而思遠。辞達而理明。真令＿下 人諷＿二-咏其間＿一曽不＿レ加＿二寸
念＿一咸置＿中身於純白蓮華之域＿上。可＿レ謂以＿二翰墨＿一為＿二仏事＿一者
矣。
　　宋惟一法政法久三律師伝
惟一律師。不＿レ知＿二姓氏＿一。従＿二道標。智交二律師＿一受業。瑩＿二-錬

現代語訳

【右頁上段】
泰を談じながら心は娑婆に恋着している者と、同年に語ることができようか。しかしながら浄業を修する人がその発願を学ぶのであれば善い。しかし石を抱いて水に投じ、薪を積んで身を焼くようなことは、私にはその適切さが見えない。

　　宋妙生律師伝
律師の名は妙生、史にその氏を書さず、会稽の人である。出家受戒して毗尼を習学した。大通本禅師と潮山象隖寺に居し、共に浄土の業を践んだ。ある夕、門人を会して弥陀経を諷誦し、榻に就いて端坐し、香を焼き合掌して、迎顧嗒然として寂した。六物図弁譌があり、世に行わる。弟子に覚成等若干人がある。

賛して曰く、生公の平生の行業は、固より称すべきものがあった。ただ六物図で述べた弁譌は、多くの結難辞があるとはいえ、かえって議すべきものがある。律を明らかにする者はこれを審らかにせよ。

　　宋惟月律師伝
律師の名は惟月、諸曁の化城に居した。律学を精明にし、浄業を専修した。ある日異僧が来迎した。その後三日して微疾を示し、忽ち同寺の道寧を呼んで曰く「今、阿弥陀仏が高さ八尺ばかりで空中に駐立するのを見る」と。言い終わって即座に寂した。

　　宋湖心元肇律師伝
律師元肇は、四明の陸氏で文章家陸佃の一族である。早歳に出家し律学を精とした。常に湖心に居し、法華経一万部を誦した。嘗て大蔵を閲し、また血を瀝いで

【右頁下段】
法華及び律宗諸典を書写した。建炎四年、虜兵が四明を破り、次いで師の居所に逼った。師は自ら如として懼色が無く、京口に至って左右に謂って曰く「吾は西帰しようと思う」と。即ち念仏し西望して化去した。時に笙歌の声があり、一時軍民がこぞってこれを聞いた。駭嘆しない者は無かった。

賛して曰く、私は浄業を修する諸師を見るに、死に臨む時に瑞応を感じる者が多い。肇公のように行こうと思えば便ち行くに至っては、その稀有なることよ。寂音が善昭禅師を讃して曰く「その死生の際を観れば、商胡や伝吏のように留まるべき時は即ち留まり去るべき時は即ち去る」と。私は肇公についても亦た同様に云う。

　　宋拙庵度律師伝
律師の名は戒度、拙庵と号した。史にその氏族郷里を詳らかにしない。天資厳厲で、識量清遠であった。毗尼の学で通じない所は無く、また天台の教を習い、幽旨を深究した。某年中に大智の新疏を用いて、湖心で観経を講じた。四方の学士で悦服しない者は無かった。嘗て艸庵法師が因公のために輔正解を著して、新疏を難じた。華厳の政公が、難を解こうと欲したが果たさなかった。ある日師を訪ねて謂って曰く「輔正については吾は固より惑わない。ただ後進が遅疑することを恐れる。素より之を評したいと欲していたが未だ筆を命ずるに及ばなかった。師よ、幸いに吾が志を成してくれ」と。師はこれを諾し、遂に扶新論を撰した。その説義立理は最も雅正とされた。晩年に余姚の極楽に住し、宗旨を播揚し、名を四遠に流した。ある朝小疾が起こり、書を作って士夫

【左頁上段】
道旧に別れを告げた。衆に命じて観経を誦させ、法身観に至って、厲声で念仏し、跏趺して化去した。著したものに正観記、聞持記、扶新論、無量寿仏讃註等若干巻があり、世に伝わる。また嘗て淵明の帰去来辞に和し、序がある。曰く「拙庵野夫が疾を林下に抱いていた。ある日少し間があったので、試しに陶淵明の帰去来兮辞を取って之を読んだ。覚えず巻を釈いて長歎した。蓋し予が懐と異世にして同轍なり。淵明は乃ち一俗士のみ。貧苦も迫切でないわけではない。尚且つ五斗の粟を軽んじ、腰を郷里の小児に折ることを忍ばず、自ら職を免れ去って、帰歟を楽賦した。況や釈氏の子が解脱の故に出家を求めながら、返って塵域に奔走して止むことを知らないのは、淵明の羞とならないか。予は素より安養を故郷とし、鄙懐を写して以て自勉したいと欲し、輒ち高韻に追和した。覧者は幸いに顰に效うと見て誚ることなかれ。亦た各おの其の志を言うなり」と。丁酉季秋望日に書す。辞に曰く「帰去来兮、首を故郷に廻らして何日か帰らん。寒来暑往を覚え、夢寐に労して以て悲を含む。昔偶爾にして別れを為し、今之を悔いて追うこと莫し。蓮池の勝友を望みて、実に媿を負いて非を知る。嗟幾生の漂泊ぞ、繋珠を内衣に失う。深思に旋って猛省す、何ぞ節操の卑微なる。帰らんと欲すれば便ち帰れ。一志西奔、長生不死、衆妙の門。唯心本具、真性常存。周鼎を棄損し、匏樽を返認す。空しく華屋に賜を受け、遂に慈親に孛戻す。衆苦の迫切を慨き、必ず危を去りて安に就く。適而不可無しと雖も、奈んぞ客路の間

【左頁下段】
関。二八の妙境に托し、正受に入りて遐観す。忽ち全心にして発現し、合浦の珠の還るを喜ぶ。塵刹の浄穢を混じ、足処に随いて以て盤桓す。帰去来兮、外遊を謝絶し、且つ形を毀し服を壊す。唯だ解脱の是れを求む、曷ぞ区区として物を逐わん。恬然として以て憂と為さず。自家の珍宝を喪い、祖父の田疇を抛つ。飢に方って糧を絶ち、済わんと欲して舟を沈む。曽て流俗の若かざるは、夫れ是れを比丘と謂う。苟も義を聞きて徙らずんば、盍ぞ源を尋ねて流を挹まざる。万縁の寂寂を照らし、六用の休休を蔵す。已んぬるかな人生変化四時に同じ、天辺の日月少留無し。自ら計を為さずして将た安んぞこれ。生有れば必ず死有り、百年誰と期を与えん。寸田に宜しく以て耕耨し、愛草を頻りに以て耘耔す。廬山の浄社を結び、樝庵の新詩を詠ず。心想を落日に送り、倐として羽化の如く断じて疑い無し」と。

賛して曰く、度律師が本宗を毗賛するの暇に、記を作し論を著し、浄邦の路径を指示するは、大智の門に力有り。その豈に小ならんや。予は常にその帰去来辞を観るに、語新しくして思い遠く、辞達して理明らかなり。真に人をして其の間に諷咏せしめ、曽て寸念を加えず、咸く身を純白蓮華の域に置く。翰墨を以て仏事と為す者と謂うべし。

　　宋惟一法政法久三律師伝
惟一律師は、姓氏を知らず、道標、智交二律師に従って受業し、瑩錬

英語訳

**Right Page Upper Section**
[Dharma] compare to one whose mouth speaks of purity while the heart clings to saṃsāra? However, if those who cultivate Pure [Land] practice learn from his vow-making, that would be good. But embracing stones to throw oneself into water, or piling up firewood to burn one's body—I do not see the appropriateness of this.

**Biography of Vinaya Master Miaosheng, Song**
The vinaya master was named Miaosheng; history does not record his surname. He was from Kuaiji. He left home, received ordination, and studied the vinaya. Together with Chan Master Datong Ben, he resided at Xiangwu Temple on Chaoshan and jointly practiced Pure Land cultivation. One evening he gathered his disciples, chanted the *Amitābha Sutra*, went to his bed and sat upright, burned incense with palms joined, gazed around peacefully and passed away quietly. He has *Illustrations and Corrections of the Six Articles* that circulates in the world. His disciples included Juecheng and several others.

**Praise says:** Master Sheng's lifelong practices and works indeed had praiseworthy aspects. However, regarding the corrections discussed in *Illustrations of the Six Articles*, though there are many critical passages, there are conversely questionable points. Those who clarify the vinaya should examine this carefully.

**Biography of Vinaya Master Weiyue, Song**
The vinaya master was named Weiyue and resided at Huacheng in Zhuji. He was accomplished in vinaya studies and exclusively cultivated Pure [Land] practice. One day an extraordinary monk came to welcome him. Three days later he showed slight illness, and suddenly called to Daoning of the same temple, saying: "Now I see Amitābha Buddha, about eight feet tall, standing in mid-air." Having spoken, he immediately passed away peacefully.

**Biography of Vinaya Master Yuanzhao of Huxin, Song**
Vinaya Master Yuanzhao belonged to the Lu clan of Siming, being of the lineage of the literary figure Lu Dian. In his early years he left home and mastered vinaya studies. He constantly resided at Huxin and recited the *Lotus Sutra* ten thousand times. He once perused the entire Buddhist canon and also shed his blood to

**Right Page Lower Section**
write the *Lotus Sutra* and various vinaya texts. In the fourth year of Jianyan, barbarian troops broke through Siming and next pressed upon the Master's residence. The Master remained calm without any sign of fear. Upon reaching Jingkou, he told those around him: "I shall return west." He immediately recited the Buddha's name while gazing west and passed away. At that time there were sounds of reed-pipes and songs, which all the soldiers and civilians heard together. None failed to be amazed and moved.

**Praise says:** I have observed that among the various masters who cultivated Pure [Land] practice, many experienced auspicious responses when approaching death. As for Master Zhao's ability to depart whenever he wished to go—how rare this is! Jiyin praised Chan Master Shanzhao, saying: "Observing his moment between death and life, it was like merchant barbarians and relay officials—staying when they should stay, going when they should go." I say the same of Master Zhao.

**Biography of Vinaya Master Zhuoan Du, Song**
The vinaya master was named Jiedu with the sobriquet Zhuoan. History does not detail his clan or native place. His natural endowment was strict and severe, his understanding capacity pure and far-reaching. In vinaya studies there was nothing he did not master, and he also studied Tiantai teachings, deeply investigating their profound meanings. In a certain year he used the Great Wisdom's new commentary to lecture on the *Contemplation Sutra* at Huxin. Scholars from all directions were without exception pleased and convinced. Once, Dharma Master Caoan wrote *Auxiliary Correct Explanation* on someone's behalf to challenge the new commentary. Master Zheng of the Huayan [school] wanted to resolve the challenge but did not succeed. One day he visited the Master and said: "Regarding the *Auxiliary Correct [Explanation]*, I am certainly not confused. But I fear that later students might hesitate and doubt. I have long wanted to critique it but have not yet taken up the brush. Master, please fulfill my aspiration." The Master agreed and subsequently composed *Supporting the New Treatise*. His exposition of meaning and establishment of principles were considered most elegant and correct. In his later years he resided at Jile in Yuyao, spreading the teaching's essentials and gaining fame in all four directions. One morning a slight illness arose, and he wrote letters bidding farewell to scholar-officials and

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old friends of the Way. He commanded the assembly to recite the *Contemplation Sutra*, and when they reached the contemplation of the Dharma-body, he recited the Buddha's name in a strong voice and passed away in lotus position. His writings include *Correct Contemplation Commentary*, *Hearing and Retention Commentary*, *Supporting the New Treatise*, *Annotated Praise of Amitāyus Buddha*, and several other volumes that are transmitted in the world. He also once composed a harmonizing response to Yuanming's *Returning Home* and wrote a preface saying: "This rustic of Zhuoan was suffering from illness in his forest retreat. One day during a brief respite, I took up Tao Yuanming's *Returning Home* and read it. Without realizing it, I set down the scroll and sighed deeply. It shares the same track as my feelings though from a different era. Yuanming was merely a lay person. Poverty and hardship were not without their pressing urgency. Yet still he made light of five pecks of grain and could not bear to bow his waist before the village children, freeing himself from office and joyfully composing about 'returning home.' How much more so for a son of the Buddha who seeks to leave home for the sake of liberation, yet runs about in the dusty realm without knowing when to stop—would this not be a source of shame before Yuanming? I have always considered the Land of Peace and Nourishment as my native place, and wanting to express my humble feelings for self-encouragement, I have rashly composed this harmonizing response to his lofty verse. I hope readers will not mock this as mere imitation. Each simply expresses their aspiration." Written on the full moon day of late autumn, year Dingyou. The composition says: "Returning home! When shall I turn my head toward my native place and return? Aware of cold coming and heat departing, I toil in dreams and sleep, harboring sadness. Once I casually made this separation; now I regret it but cannot pursue [the remedy]. Looking toward the excellent friends of the lotus pond, I truly bear shame and know my error. Alas, how many lifetimes of drifting—losing the sewn jewel in my inner garment! Turning to deep thought and fierce awakening—how lowly and base my moral discipline! If I wish to return, then simply return—single-mindedly rushing west. Long life without death—the gate of all mysteries. Mind-only is inherently complete, true nature permanently exists. Abandoning and damaging the Zhou tripods, instead recognizing gourd cups. Vainly receiving gifts in magnificent mansions, thereby opposing and rebelling against loving parents. Lamenting the urgency of myriad sufferings, I must leave danger and approach safety. Though there is nowhere inappropriate to go, what about the barriers on the

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traveler's road? Entrusting myself to the wondrous realm of [the Pure Land's] twenty-eight [features], entering right concentration for distant contemplation. Suddenly manifesting with complete mind, rejoicing that the pearls of Hepu have returned. Mixing the pure and defiled of dust-mote worlds, wandering according to wherever my feet rest. Returning home! Bidding farewell and cutting off external wandering. Moreover, destroying form and ruining robes—seeking only liberation. Why busily chase after things? Remaining tranquil without considering this worry. Losing the treasures of one's own family, abandoning the ancestral fields. Just facing hunger with no grain, wanting to cross by sinking the boat. Even worse than common folk—this is what one calls a bhikṣu. If one hears righteousness but does not move toward it, why not seek the source and draw from the stream? Illuminating the stillness of myriad conditions, storing away the rest of the six functions. Enough! Human life's transformations are the same as the four seasons; sun and moon at heaven's edge never pause briefly. Not making plans for oneself—where will this lead? Where there is life there must be death; who can promise a hundred years? One should cultivate the inch of mind-field through plowing, frequently tend the love-grass through weeding. Forming the Pure Land Society of Mount Lu, chanting the new poems of Zha Hermitage. Sending heart and thought to the setting sun—suddenly like feathered transformation, certainly without doubt."

**Praise says:** While Vinaya Master Du was assisting and praising his own school, he composed commentaries and wrote treatises, pointing out the paths to the Pure Land, contributing strength to the Great Wisdom lineage—how could this be considered small? I have often observed his *Returning Home* composition—the language is fresh and thoughts far-reaching, the diction clear and principles illuminating. It truly causes people to chant and recite within it without adding the slightest [impure] thought, all placing their bodies in the realm of pure white lotus flowers. This can be called using writing and ink as Buddhist activity.

**Biography of Three Vinaya Masters Weiyi, Fazheng, and Fajiu, Song**
Vinaya Master Weiyi—his surname is unknown. He studied under Vinaya Masters Daobiao and Zhijiao, polishing and refining