No. 714-E四分律比丘含注戒本序
Preface to the Monastic Rules with Commentary from the Four-Part Vinaya
太一山沙門釋 道宣 述
Compiled by the Monk Shi Daoxuan of Taiyi Mountain
四分戒本者。蓋開萬行之通衢。引三乘之正軌也。自法王利見弘濟在緣。程上聖之悽惶。悼小凡之沉溺。故能闢不諱之門。示祕密之深術。張無問之說。顯初學之津塗。遂靜處而興教源。集眾而宣玄範。前明由序。廣陳發致之功。後列大宗。盛羅機欲所被。約時敷演。通行於是承遵。合潔等聞。正法由茲久住。但以時來不競。情變所流。經陳夢氎之徵。律舒分杖之喻。致使教隨文結。理任情移。雲飛二部五部之殊山張十八五百之異。取其元始所被。無非計情。窮其要會之心。俱通正業。逮乎曹魏之末。戒本創傳。終於隋運之初。芟改者眾。或依梵本。或寫𨽻文。或以義求。或以緣據。讎校諸說。成務蒙然。濫罔前脩。翳昏後學。梵本則文旨乖互。方言未融。準律則得在宗歸。失於辨相。義求雖有深會。未靜論端。緣據似是具周。止存別見。原夫正戒明禁。唯佛制開。賢聖緘默。但知祇奉。故律論所述。咸宗本經。自餘位班曾未揣度。總敘諸見。師心者多。考定昔緣。良所未暇。今以戒本繁略隱義局文。用則失儀。捨則非據。若不顯相。人難具依。余少仰玄風。志隆清範。昔在帝京。周流講肆。伏膺請業。載紀相尋。何甞不執卷臨文慨斯壅結。遂以貞觀四年庚寅之歲。薄遊嶽瀆。廣評律宗。但見誦語紛綸。未思弘遠。高譚有務。事用無施。纔羅七五之名。妄居一字之首。但述行藏之要。寧開決正之心。問以戒律廢興。妙憑疏解。約之情通本據。無文可依。自有博學生知。行名雙顯。而神用莫準。情取天乖。余意之所未安。義當依法為定。則諍論自弭。何俟繁辭。今試敢依律本。具錄正經。仍從佛解。即為注述。文唯一卷。同昔所傳持犯兩明。今便異古。庶令初後兼學。愚智齊遵。麤知則具三種持律。精練則是一師大化。以斯用求。濟成為極。又以戒各緣起。妄說非無。若不鏡曉。終歸虗託。故隨戒類引。刪要補之。俾夫顯相通班。輕重昭現。足以潤身光德。足以護法匡時。臨文無取謬於文。思義則不資他義。豈直自貽無漏。亦將兼濟有緣。故輙筆記序之云爾。
The Four-Part Vinaya serves as the broad avenue for all virtuous practices and the proper path guiding the Three Vehicles. Since the Dharma King manifested to benefit beings, his compassionate aid responded to conditions. He measured the profound anxiety of the highest sages and grieved over the drowning of ordinary beings. Thus, he opened the gate of direct teaching, revealed the deep methods of the secret teachings, expanded the discourse of unimpeded inquiry, and illuminated the ford for beginners. He then established the source of teaching in quiet places, gathered assemblies, and proclaimed the profound model. The earlier sections clarify the origins and sequence, broadly presenting the efforts of initiation. The later sections set forth the main principles, richly encompassing the capacities and inclinations of beings. Adapted to the times and expounded accordingly, the practice was thus upheld and followed. When heard together and purified, the true Dharma thereby endures long.
However, as the times have declined, minds have changed and drifted. Scriptures present signs like the dream of a woolen cloth; the Vinaya unfolds similes like the splitting of a staff. Consequently, the teachings became bound to texts, and principles shifted according to sentiment. Clouds scatter, showing the distinctions between the two schools and the five schools; mountains rise, revealing the differences of eighteen and five hundred. If we trace back to their initial application, all were based on calculating minds. If we exhaust their essential, unifying intent, all connect to right action.
By the end of the Cao-Wei period, the Vinaya texts began to be transmitted. Up to the beginning of the Sui dynasty, many had altered or abridged them. Some relied on Sanskrit originals, some wrote in clerical script, some sought meaning, some depended on circumstantial evidence. Comparing and collating the various explanations, the essential task became obscured. Arbitrary interpretations misled earlier practitioners and confused later learners. The Sanskrit versions had discrepancies in wording and intent; the local translations were not yet harmonized. Judging by the Vinaya, the gain was in returning to the source, but the loss was in failing to discern the specifics. Seeking the meaning, though sometimes achieving deep understanding, did not settle the disputes. Relying on circumstances seemed comprehensive but remained limited to particular views.
Fundamentally, the true precepts and clear prohibitions were solely established and explained by the Buddha. The wise and saints remained silent, knowing only to reverently uphold them. Therefore, the discussions in the Vinaya commentaries all honor the original sutras. As for other rankings and categories, they have never been properly measured. In summarizing the various views, many followed their own minds. Examining and determining past circumstances was truly something they had no time for.
Now, because the Vinaya texts are sometimes verbose, sometimes brief, their hidden meanings confined by the text, using them leads to loss of proper form, while discarding them leaves no basis. If the specific aspects are not made clear, people will find it difficult to follow them completely.
From my youth, I have revered the profound Dharma, aspiring to elevate its pure standards. In former times at the imperial capital, I circulated among lecture halls, devotedly requesting instruction, with years passing in succession. How could I not, holding the texts and facing the words, sigh over these blockages and knots? Therefore, in the fourth year of the Zhenguan era, the Gengyin year, I traveled modestly among the sacred mountains and rivers, broadly evaluating the Vinaya schools. I only saw recitations in chaotic profusion, with no thought for the vast and far-reaching. Lofty discussions had their purposes, but practical application was lacking. They merely enumerated the names of the seventy-five, presumptuously placing themselves at the head of a single word. They only described the essentials of conduct and restraint, never opening the mind for decisive correction.
When asked about the rise and fall of the precepts and Vinaya, the subtle reliance is on commentaries and explanations. Judging by principle, if one penetrates to the fundamental basis, there is no text to rely upon. There have been those of broad learning, born with understanding, whose practice and reputation were both illustrious. Yet their spiritual application had no standard, and their personal inclinations wildly diverged from the heavenly principle. Where my own mind was not at peace, I deemed it right to take the Dharma itself as the standard. Then disputes would cease of themselves—what need for verbose arguments?
Now I venture, relying on the Vinaya text itself, to fully record the true sutras. Following the Buddha's explanations, I then provide commentary. The text comprises only one volume, the same as what was transmitted in the past. But now, clarifying both upholding and transgressing differs from antiquity. May it allow beginners and advanced learners alike, the foolish and the wise, to follow it together. A rough understanding will equip one with the three kinds of Vinaya upholders; refined practice will be the great transformation of the One Teacher. Using this as the means of seeking, aiding accomplishment is the ultimate aim.
Furthermore, since each precept has its origin story, baseless explanations are not absent. If these are not clearly understood, one ends up in empty speculation. Therefore, following the categories of precepts, I have selected the essentials and supplemented them. This makes the specific aspects and their classifications clear, and the degrees of gravity evident. It is sufficient to nurture one's character and illuminate virtue, sufficient to protect the Dharma and rectify the times. Facing the text, one need not mistakenly cling to the words; contemplating the meaning, one need not borrow from other meanings. How could this merely bequeath the unconditioned to oneself? It will also universally aid those with affinity. Therefore, I have taken up the brush to record this preface.