No. 724-A四分律比丘尼鈔卷上(并序)
No. 724-A: The Bhikkhunī Code of the Four-Part Vinaya, Volume One(with Preface)
終南山沙門釋 道宣 述
Compiled by the Monk Shi Daoxuan of Zhongnan Mountain
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The monastic precepts of individual liberation were first established at the Deer Park, and the Vinaya teachings were ultimately transmitted after the Parinirvana at the Sala Grove. They refine and guide the seven assemblies of disciples, serving as a clear mirror for the fourfold reliance. The compassionate wind of these teachings spread throughout the five regions of India, and their virtuous influence reached across the three realms. Thus, they became a smooth path for all beings, rescuing sentient beings from the peril of delusion, acting as a guiding sign for the four forms of birth, and serving as a vessel across the six destinies.
At that time, there was Mahaprajapati Gautami, along with five hundred Shakya women, who had long cultivated virtuous roots and whose noble reputation was widely known. They deeply understood the law of karma and skillfully realized the nature of suffering and emptiness. Thus, they grew weary of the cycle of birth and death, renounced household life, and relying on their kinship with the Buddha, requested permission to ordain. The Great Sage, with profound insight, knew that while they had the capacity for personal practice, they lacked the conditions to widely propagate the Dharma. Therefore, he initially refused inwardly, fearing it might give rise to external obstacles.
The aunt, Mahaprajapati, was devoted to the path and cherished the monastic robe. She cut off her own hair and gazed longingly toward the Jetavana Grove, earnestly requesting three times. The Buddha then granted her wish. According to the true Dharma, the monastic order should have lasted a thousand years, but with the admission of nuns, it was reduced by five hundred. Ananda wept in concern and pleaded for their ordination. The Buddha instructed them to uphold the eight special rules and devoutly honor the Three Jewels. Mahaprajapati received and maintained the true Dharma without letting it decline.
After the Tathagata’s passing, the sun of wisdom grew dim. The precepts and virtues of women gradually became corrupted and lost. Encountering conditions gave rise to obstacles; understanding the teachings led to confusion. Thus, paths diverged into light and darkness, and destinies rose and fell. Therefore, it is known that abandoning provisions while crossing the sea, or damaging one’s feet on a long journey, makes the path truly difficult. Without diligent study and careful protection of the precepts, it is hard to remain steadfast.
I, though unworthy, have entered the monastic path and received early instruction from my teachers. I lament my limited understanding, as dim as walking in the night. Yet, I have exerted my humble efforts, gradually gathering notes. Whenever I found something worthy of attention, I repeatedly examined it with care, applying the key to body and speech, and recognizing the standards for upholding and violating the precepts. Striving for utmost simplicity, I sought to reduce effort in each matter, fearing that the fundamental principles might be hard to grasp and labor might yield little result. Therefore, I established limits and followed a gradual approach, just as the transformations of heaven and earth begin in harmony with nature, and as the reforms of Qi and Lu ultimately lead to the highest path.
If both text and meaning were fully explained, it would exceed the scope of this compilation. Now, I have carefully studied the various sections, extracted their essential points, and organized them into thirty chapters, compiled into three volumes. What I have compiled here is based primarily on the *Four-Part Vinaya*. Where this text is incomplete, I have supplemented it with other Vinaya traditions, aiming for simplicity and clarity, and using accessible language to convey the teachings. What remains unexplained can be sought in the exposed texts.