No. 714-A新刻排科夾註戒本疏記序
Preface to the Newly Engraved, Arranged, and Annotated Commentary on the Pratimokṣa Sūtra
觀夫太虗寥廓。既絕諸過於寂滅之津。真心靈鑑。固具眾德於常樂之域。斯之謂法佛本性之尸羅。萬德圓備。其至矣哉。雖然境風震烈。心海鼓動。隨緣流變。逐塵而封執。遂使戴角披毛劇苦無盡期焉。懷此明珠。竛竮六趣。難辛疲乏。實可悲傷也。我大雄氏之出震于竺乾。遠本渺茫焉。證道於寂光。垂影於心土。則於寂滅道場。初結菩薩戒。稱法性之體而斷惡修善。隨真如之用而絕應無方。體用一源。顯微潛通。謂之菩薩三聚淨戒。萬行悉備。嗚呼偉哉。然而人性不齊氣稟質殊。如何其堪于菩薩大行耶。
Observing the vast and boundless void, it transcends all faults and rests in the harbor of serene extinction. The true mind, clear and perceptive, inherently possesses all virtues within the realm of eternal bliss. This is what is called the inherent purity of the Dharma-Buddha's nature—perfectly endowed with ten thousand virtues, reaching the ultimate state. Yet, when the winds of circumstance stir violently, the ocean of the mind churns and surges. Following conditions, it flows and changes, clinging to dust and becoming bound. Thus, beings are born with horns and fur, enduring intense suffering without end. Carrying this bright pearl within, they wander through the six realms of existence, weary and exhausted—truly a pitiful sight.
Our Great Hero, the Buddha, emerged in the land of India, his origins profound and distant. Attaining enlightenment in the stillness of light, his reflection descended upon the land of the mind. Then, in the place of serene extinction, he first established the Bodhisattva precepts. Aligning with the essence of Dharma-nature, they cut off evil and cultivate goodness. Following the function of true suchness, they transcend all attachments and respond without limitation. Essence and function share one source; the subtle and the manifest interpenetrate silently. These are called the threefold pure precepts of the Bodhisattva, encompassing all practices. How magnificent indeed!
Yet, human nature is not uniform; dispositions and endowments differ widely. How can all be capable of the great practices of a Bodhisattva?
大覺慈父。於是乎分擘三聚戒。初授聲聞眾。以攝律儀戒。是以勝鬘經曰。受菩薩威儀戒。名出家受具足。瑜伽論曰。菩薩攝律儀戒。如諸部毗那耶者是也。自其五夢呈妖白毫潛光之後。尊者近執。蘊結戒藏。謂之根本大毗尼藏。聖聖相稟。未甞分岐路焉。洎至乎近護之道不繼於三聖。大天之邪說興諍於五緣。雖有二部五部十八五百之異執。修證無二途。津梁其一揆。故折金杖援白氎之兆。存于斯矣。在昔周星飛祲千有餘歲。至道鬱乎而其未開。漢日揚光。像教懸被東夏。以降二百年矣。天下僧侶。但知薙染。猶未受五八。何況具戒乎。逮于曹魏嘉平年中。尊者法時。抵于雒陽。乃依法藏部。行羯磨受戒。神州之傳戒。肇于斯時矣。迨姚秦朝覺明譯語。竺念操觚。翻四分律。爾來撰疏凡二十家。雖曰各競蘭菊。而未得醇粹矣。暨夫大唐澂照大師。乃搜法華開顯之秘妙。而荷涅槃扶律之顧命。鈔疏圖儀以被時眾。豈非來蒙之方軌。秉持之龜鏡乎。實自非揭於慧燈。授乎法筏。孰能闢黑暗示通衢。拯沈溺達彼岸者與。聲飛五天。澤流千歲。為四依使維持一人耳矣。然辭深義隱。未易鉤索。尚且祖述者凡六十家。各爭鋒於得失。交嶋鼓乎勝負。而雷同駕說。未足以為規準焉。其匡攝彝範。顯揚行儀者。其惟有宋大智律師乎。覃于師之五百傑出頻音一倡。既絕唱於前達。誰歟繼乎餘音者。我 扶桑國之傳戒律也。濫觴于 招提鑑真大師。中興于西大興正菩薩。厥後傳於明忍和尚。流派浩渺。溢於海內。精鍊乎毗尼。不羞前達矣。嚮者光公。始乃會行事鈔記。次則融公。亦糅羯磨疏記。第所憾者。戒本疏記及與科文。四本別行。閱者病焉。余欲會之。再焉三焉。然禪誦無暇。加旃以病虗移盈昃。未遑及焉。粵有讚州東林靈芝即靜律師者。磨以戒珠。涼以定水。孜孜法門。志存兼濟。從事于斯會入告成。而其為功抽於前代。余聞之。乃歎曰。師之有此舉。末代餘曦。冥復充乎(余)宿願者也。因而遠讚其功。貽厥遐代。於戲三部大成。而慧曦揚輝。涅槃一路。燦然可見。樂學戒者。藉是以行。則依聲聞戒。出三界門。因菩薩戒。過變易土。得如來無為戒蘊。乃遂心海反流。頓入常寂都矣。是為序。
The Great Awakened Compassionate Father, in his wisdom, divided the precepts into three categories. First, he bestowed upon the Śrāvaka assembly the precepts of restraint and discipline. As the *Śrīmālā Sūtra* states: "Receiving the majestic precepts of a Bodhisattva is called leaving home and receiving the complete precepts." The *Yogācārabhūmi-śāstra* says: "The Bodhisattva's precepts of restraint and discipline are like the various Vinaya texts."
After the five ominous dreams appeared and the light between his brows faded, the Venerable Upāli compiled the treasury of precepts, known as the Fundamental Great Vinaya Piṭaka. This was transmitted from sage to sage, never diverging onto separate paths.
However, when the path of upholding the precepts was not continued by the three sages after the Buddha, the heretical views of Mahādeva arose, leading to disputes over five points. Although different schools emerged—the Two Divisions, the Five Divisions, the Eighteen, and the Five Hundred—each with their own interpretations, the practice and realization remained one. The path is singular, like a bridge. Thus, the omen of the golden staff being broken and the white cloth being offered is preserved in this.
In the past, for over a thousand years since the Zhou dynasty, the supreme path remained unopened. It was not until the Han dynasty, when the light of the Buddha's teachings shone upon the eastern land, that the teachings were transmitted. Yet, for two hundred years thereafter, monks in the land merely shaved their heads and donned robes, without even receiving the five or eight precepts, let alone the full precepts.
It was during the Jiaping era of the Cao Wei dynasty that the Venerable Dharma-Kāla arrived in Luoyang. Following the Dharmaguptaka school, he performed the karman ceremony to confer the precepts. This marked the beginning of transmitting the precepts in this land.
Later, during the Yao Qin dynasty, Jue Ming translated the texts, and Zhu Nian recorded them, translating the *Four-Part Vinaya*. Since then, over twenty commentaries have been written, each vying for excellence like orchids and chrysanthemums, yet none achieved perfect purity.
Then came the Great Master Cheng Zhao of the Tang dynasty. He delved into the profound secrets revealed in the *Lotus Sūtra* and upheld the final injunction of the *Nirvāṇa Sūtra* to support the Vinaya. He composed commentaries, summaries, and diagrams to benefit the people of his time. Was this not a guiding path for future generations and a mirror for upholding the teachings? Truly, without raising the lamp of wisdom and bestowing the raft of the Dharma, who could dispel the darkness, show the broad way, save the drowning, and reach the other shore? His fame spread throughout the five regions of India, and his blessings flowed for a thousand years. He became one of the Four Reliances, sustaining the teachings for all.
Yet, his words are deep and their meaning hidden, not easily grasped. Moreover, over sixty later masters have followed his teachings, each debating gains and losses, contending over victory and defeat. Their echoing opinions, however, are not sufficient to serve as a standard.
The one who truly upheld the normative rules and clarified the practices was the Great Vinaya Master Da Zhi of the Song dynasty. Following him, five hundred outstanding masters emerged, their voices like a single chant. Since his supreme melody ended the debates of earlier masters, who could continue his remaining notes?
In our land of Japan, the transmission of the precepts began with Master Jianzhen of Tōdai-ji and was revived by the Bodhisattva of Saidaiji. Later, it was transmitted to Master Myōnin. The lineages spread widely across the land, refining the Vinaya practice without shame before the earlier masters.
Previously, Master Kō began by compiling the *Commentary on the Practice Essentials*, and later, Master Yū merged the *Commentary on the Karman Procedures*. Regrettably, the *Commentary on the Precept Text* and its outlines remained as four separate texts, causing difficulty for readers. I wished to compile them, again and again, but my meditation and recitation left no leisure. Moreover, illness came and went with the passing days, and I never found the time.
Then there was the Vinaya Master Jō of Shōshū's Tōrin-ji, who polished the jewel of precepts and cooled with the water of concentration. Diligently devoted to the Dharma, his aspiration was to benefit all. He undertook this task of compilation and brought it to completion. His achievement surpasses that of earlier generations. Hearing of this, I sighed and said: "This master's undertaking is like the last rays of sunset fulfilling my long-cherished wish." Therefore, I praise his merit from afar, leaving it for distant generations.
Ah! Now the three great texts are complete, and the light of wisdom shines brightly. The single path to Nirvāṇa is clearly visible. Those who joyfully study the precepts, relying on this to practice, will—through the Śrāvaka precepts—exit the gate of the three realms and—through the Bodhisattva precepts—cross the land of transformation. They will attain the unconditioned treasury of the Tathāgata's precepts, causing the ocean of mind to reverse its flow and suddenly enter the city of eternal tranquility. This is the preface.
維時明和元年龍飛甲申冬安居日苾芻即禪(實相)書于紫陽雷山千如律寺瑜祗室
In the winter retreat season of the first year of the Minghe era, during the Year of the Wooden Monkey, the monk Jichan(Shixiang) wrote this at the Qianru Temple on Mount Ziyanglei, in the Yuji Studio.