翻刻教誡律儀敘
Preface to the Re-engraving of the Teachings on Monastic Discipline
諸善律儀，佛家之柱石也；道品之樓觀，禪定之心城，皆基于此矣！南山大師，嘗著《行事鈔》若于卷，廣開毘尼之學風。然其文浩瀚，望洋難闖，故重編此書，以誘奘新學；文簡義深，行相條件提耳，指掌可謂至矣！牛門正定教院弦我上人，捐衣鉢資翻刻之，布于世。今復欲附其𮝨版于我緣山，以施之乎四方。一日上人來謀于余，余嘉其志，重謀諸上座，上座允之，乃印刷之。則字畫鮮明、章句精正，頗為善本。古人曰：流通法者，莫若於印造。吁上人意蓋在于比歟！頃日，余應諸子之囑講此書，因粗攄其引，由爾。
The precepts of wholesome conduct are the very pillars of Buddhism; the stages of the path and the towers of meditative absorption, the city walls of the mind—all are grounded in these! Master Nanshan once composed the *Xing Shi Chao* in several volumes, broadly opening the study of the Vinaya. Yet its text is vast, and readers may feel lost at sea, so this book has been recompiled to guide new students; the writing is concise yet profound in meaning, with practices and characteristics made clear at a glance—one could say it is most complete! Master Xian Shang of the Niúmén Zhengding Teaching Institute, using his own alms funds, sponsored the reprinting and distributed it to the world. Now he wishes to attach the woodblocks to our Yuanshan so as to share it with all directions. One day, the master came to consult with me; I praised his intention and further discussed it with the senior monks, who agreed. Thus, it was printed. The characters are clear and sharp, the chapters and verses precise and correct, making it a fine edition. The ancients said: "To spread the Dharma, nothing surpasses printing and creating." Ah, the master's intention surely lies in this! Recently, at the request of several students, I have lectured on this book, and so I have briefly expressed my introduction here, for this reason.
安政戊午春正月 緣山南溪圓海撰
In the spring of the first month of the Year of the Earth Horse, Ansei era (1858), composed by Enkai of the Southern Valley of Engaku Mountain.
教誡新學比丘行護律儀
Instructions for New Monks on Observing the Precepts
終南山沙門道宣述
Final Note by the Monk Daoxuan of Zhongnan Mountain
觀夫創入道門，未即閑其妙行。要遵承以法訓，方乃曉其律儀；事若闕於師承，持護冥然無準。故知不有教誡，行相誰宣；不有學人，軌模奚設！然釋迦行化，法本西天；自金口收光，言流東域。化教含其漸頓，灑定水於三千；制教輕重斯分，熏戒香於百億。律制五年依止，意在調伏六根；有智聽許離師，無智猶須盡壽。屢有初心在道，觸事未諳；曾不尋其教章，於法每纏疑網。或非制而制，是制便違；或云我是大乘之人，不行小乘之法。如斯者眾，非一二三。此則內乖菩薩之心，外闕聲聞之行，四儀既無法潤，乃名枯槁眾生。若此等流，古今不絕。自非持法達士，孰能鑒之者哉！
Reflecting on those who first enter the path of practice, they have not yet become familiar with its profound conduct. They must rely on the Dharma teachings to receive guidance—only then can they begin to understand the precepts and rules of conduct. If one lacks proper instruction from a teacher, their adherence remains obscured and without direction. Thus we understand: without the teaching and admonition, how could the practice be revealed? Without students of the Dharma, what model could be established?
Shakyamuni Buddha, in his teaching and transformation of beings, established the Dharma originally in the West. Since the golden mouth ceased its radiance, the teachings have flowed eastward. The doctrine of transformative guidance encompasses sudden and gradual approaches, sprinkling the waters of meditative concentration over the three thousand realms. The monastic precepts distinguish between grave and minor offenses, wafting the fragrance of ethical discipline across countless worlds.
The Vinaya prescribes five years of reliance on a teacher, with the intention of taming the six sense faculties. Those with wisdom may be allowed to leave their teacher after that time, while those without wisdom must continue throughout their entire lives. Many beginners on the path encounter circumstances they do not yet understand; without ever examining their teaching texts, their minds remain entangled in doubts concerning the Dharma. Some impose rules where none were made, or violate those that were established. Others claim, "I am a practitioner of the Great Vehicle—I need not practice the Lesser Vehicle." Such people are numerous, more than just one, two, or three.
These individuals have, on the inside, violated the spirit of a Bodhisattva, while on the outside they are lacking in the conduct of a Hearer. Their daily deportment remains untouched by the nourishing influence of the Dharma—they may be called withered and dried-up beings. People of this kind have appeared continuously from ancient times to the present. Unless one is a true upholder of the Dharma and a wise teacher, who could possibly discern them?
時有學人，運情疎躁，求行者少，求解者多，於制儀門，極為浮漫。夫以不修禪那三昧，長乖真智之心；不習諸善律儀，難以成其勝行。是以古今大德，實為世者良田。淨業成於道儀，清白圓於戒品。氣高星漢，威肅風雲，德重丘山，名流江海；昂昂聳傑，秀學千尋；浩浩深慈，恩波萬頃；懷師子之德，現象王之威；人天讚承，龍神欽伏。實謂蒼生有感，世不空然；所以德焰聯輝，傳光靡絕，雅行堅操，真僧寶焉！予乃愧省下流，實懷慚於上德。準教纂斯清訓，以將呈誨未聞。夫戒律之宗，理有任持之志；遂使內自增其心善，外令儀軌可觀。凡諸行條件，錄之後，用光新學，并題序云。行相法都四百六十五條，在下具明。
There was a student at that time whose mind was restless and careless. Few sought practice, while many sought understanding, and they were extremely negligent regarding the disciplines and ceremonial forms. Indeed, without cultivating meditative absorption, one permanently loses touch with the mind of true wisdom. Without practicing the various wholesome precepts and rules of conduct, it is difficult to accomplish excellent cultivation. Therefore, the great virtuous masters of past and present have truly served as fertile fields for the world. Pure karma is perfected through the path of discipline, and clear purity is fulfilled through the precepts. Their spirit soars above the stars and Milky Way; their majesty is awe-inspiring like wind and clouds; their virtue is weighty as mountains and hills; their fame flows across rivers and seas. Towering and outstanding, their learning rises a thousand feet high; vast and profound, their compassionate grace spreads ten thousand spans wide. They possess the virtue of lions and display the majesty of elephant kings. Humans and gods praise and uphold them; dragons and spirits revere and submit to them. Truly, this is what it means for sentient beings to have inspiration—the world is not empty of meaning. Thus, the blaze of virtue shines in continuous radiance, transmitting light without end. Such noble conduct and firm integrity are indeed the true treasure of the Sangha!
I, however, feel ashamed of my inferior status and truly harbor embarrassment before those of superior virtue. Following the teachings, I have compiled this pure instruction to present it as guidance to those who have yet to hear. The tradition of the precepts holds within it the resolve to uphold and maintain. Through this, one internally increases the goodness of the mind, and externally renders one's conduct and deportment worthy of respect. All the various items of practice are recorded below, to illuminate the new students, and I have also written this preface. The methods of practice number 465 in total, all detailed below.