Vinaya Commentary with Practical Applications (四分律刪補隨機羯磨疏濟緣記)

Preface to the Newly Engraved Commentary on the Karma Monastic Procedures

The fundamental principle is the equal Dharma realm, whose essence is constant and pervasive. Emerging, it has no fixed direction; entering, it has no specific location. Where does it begin? Where does it end? It is the same ultimate reality—neither existent nor empty. Not empty, it is the true emptiness that ceases no evil; not existent, it is the wondrous existence that performs all good. This cessation and performance is called the inherent nature's śīla—the unconditioned precepts. All virtues are fully present—how could this be easily expressed?

From the highest sages above to the most ignorant below, who does not possess these myriad virtues? Yet, the Buddhas, through awakening and understanding, open the blissful land of tranquil extinction; sentient beings, through delusion and attachment, create the realm of suffering in birth and death. Thus, our great Sage, the Buddha, compassionately observed their obstinate attachments and enabled them to open their understanding, also bestowing two precepts: to cease evil and cultivate good. This cessation and performance is called the upheld prātimokṣa—the conditioned precepts. All practices are fully present—how could this be exhaustively described?

If examined closely, the conditioned and the unconditioned are fundamentally not separate; inherent nature and upheld precepts—how could they be two? Yet, the Vinaya distinguishes between greater and lesser, and precepts are divided into exoteric and esoteric. Why? Because minds differ in coarseness and subtlety, and wisdom varies in depth and shallowness.

Regarding the greater and lesser, exoteric and esoteric Vinaya: compiled in India, translated and transmitted to China. The masters of treatises extracted the essentials, clearly distinguishing the boundaries of permission and prohibition; the commentators delved into the profound, examining the conditions of upholding and transgressing. The urgency of precept study is evident.

Although it is said that all practices are encompassed within the two precepts, the cessation and performance of the two upholdings are the guiding principles of the immeasurable vehicles. Clarifying the cessation upholding is the Prātimokṣa Sūtra; elucidating the performance upholding is the Karma. In the Tang dynasty, Master Nanshan Daoxuan, bearing the seal of the Lotus Sutra’s revelation and upholding the virtue vase of the Nirvana Sutra’s discourse, took upon himself the mission of propagating the Vinaya teachings. He diligently composed two commentaries on the Karma and Prātimokṣa. Prior to this, for those studying the precepts, he compiled the *Xingshi Chao*, comprehensively covering the two upholdings and including the three practices, completing the three major texts and establishing the principles of his school.

Later, in the Song dynasty, Master Lingzhi Yuanzhao inherited this lineage, delving deeply into research and reverently composing commentaries to explain the major texts. For later learners, this is like a legacy—more precious than a chest full of gold. Just as water and fire are indispensable to human life, so too are these three texts of the school. Those who uphold the precepts cannot be without them even for a moment.

In our country, the transmission of Vinaya traces its origins to the Tenpyō-shōhō era, when Master Jianzhen, a Dharma descendant of the founder, responded to an invitation and came. He was received at Tōdai-ji. Emperor Shōmu greatly rejoiced and established an ordination platform before the Vairocana Hall. The retired emperor, the emperor, and the crown prince successively received the bodhisattva precepts. The ordination platform was then moved to the west of the main hall, and the Ordination Hall was constructed. All responsibilities for transmitting precepts were entrusted to Master Jianzhen, who was bestowed the title "Great Monk." From then on, the practice of Karma and precept reception began. Thus, monks from across the land gathered at the capital, like hundreds of rivers flowing into a great sea.

The Great Monk resided at the ordination platform’s monastic quarters for six terms, then retired to Shōdai-ji. The revival came with Master Sennyō Shōgaku, the Bodhisattva of Saidaiji, who widely propagated precepts throughout the land. Later arose Master Myōnin of Makinohana. The Makinohana Vinaya divided into two schools: Shinpō in Sennan and Shōryū in Kōyō. Both branches, together with the present three monastic quarters, diligently study the Vinaya, not shaming their predecessors.

Within the Shinpō school, there is the Venerable Zenryū, who dedicated himself with unwavering diligence. His virtue is full like a pearl, his wisdom complete like the moon. The world praises his clear understanding of precepts, and many rely on him. Recently, he came to me and said, "The three foundational texts studied in our school each have their commentaries and outlines, circulated separately in three versions. Beginners often struggle with cross-referencing. Someone has integrated the commentary of the *Xingshi Chao* into the main text below and arranged the outline above. This truly remedies that difficulty. Though I am not talented, I have devoted myself to this task. One commentary is nearing completion, with plans for printing to distribute far and wide. I hope you, Teacher, will assist with a preface."

I replied, "By nature, I lack literary talent—how dare I agree?" Yet, refusing persistently only invited further insistence. Secretly reflecting, I recently took residence at the ordination platform, my original vow being to revive the Vinaya. How could I avoid clumsy words and not promote this good deed? Thus, I briefly compose this at the beginning of the volume, merely to praise its merit.

In the sixteenth year of the Kyōhō era, on the auspicious day of the Buddha's Joy, the Elder Monk Huiguang of the Ordination Hall at the Great Eastern Monastery in Heijō-kyō respectfully inscribed this.