佛祖歷代通載 14.20

14.20

（十三　壬子）　魯郡公顏真卿。撰撫州寶應寺律藏院戒壇記曰。如來以身口意業難調伏也。淨尸羅以息其內。行住坐臥四威儀攝善心也。明布薩以昭其外。故曰。波羅提木叉是汝之師。則憍陳如之善來。迦葉波之尚法。諸聲聞三歸約眾。十四年以八敬度尼羯磨相承。其致一也。漢靈帝建寧元年。有北天竺五葉門支法領等。始於長安譯出四分戒本兼羯磨。與大僧受戒。至曹魏有天竺十尼自遠而來為尼受具。後秦姚興弘始十一年。有梵僧佛陀耶舍。釋出四分律本。而關中先行僧祇。江南盛行十誦。至元魏法聰律師。始闡四分之宗。聰傳道覆。覆傳惠光。光傳雲暉願。願傳隱樂洪雲。雲傳遵。遵傳知首。首傳道宣。宣傳法勵滿意。意傳法成。成傳大亮道省。亮傳雲一道岸超惠澄。澄傳惠欽。皆口相授受臻於壼奧。欽俗姓徐。洪州建昌人也。蓋漢孺子之後。年二十二尋師於臨川楮山。後五歲削髮隸于高安龍崗寺。遂受戒有唐義淨。則譯經上足曰洪州之靈傑。其秉宣羯磨者曰兩京滌法銳欽。智度冲深神用高爽。行無權實身絕開遮。闡律藏而日月光明。騁辯才而龍象蹴踏。江嶺之外凜然風生。開元末北游京師。充福先大德。常誦涅槃經而講之。兼明俱舍論維摩金剛經。又登講座。其下日有二三千人。由是名動輦轂。屬祿山作亂杖錫南歸。居于西山洪井雙嶺之間。慕高僧觀顯之遺蹤。於寺比剏置蘭若。山泉之美頗極幽絕。欽雖堅持律儀而志在弘濟。好讀周易左傳下筆成章。著律儀輔演十卷。甞撰本州龍興寺戒壇碑。頗見稱於作者。三年真卿添刺撫州。東南四里有宋侍中臨川內史謝靈運翻涅槃經古臺。基局儼然軒陛摧圮。高行頭陀僧智清者。首事修葺安居住持。明年秋七月。真卿績秩將滿。有觀察使尚書御史大夫趙國魏公。願以我皇帝降誕之辰奏為寶應寺。仍請山林高行僧三七人。冬十月二十三日。聖恩允許。於是鼎新輪奐。其興也勃焉。乃請止觀大師法源法泉襄陽乘覺清涼善弘羅浮圓覺佛跡本喻餘杭惠達洎常州海通海岸等。同住熏修以資景福。僉以為學徒雖增毘尼未立。明年三月乃請欽登壇而董木鐸焉。仍俾龍崗道𠏉天台法裔招提智融白馬法胤衡嶽智覺同德義盈香城藏選龍興藏智開元明徹等同秉法事。於是遠近駿奔。道場側塞。聖像放光。而龍王不雨者四旬。僧尼等三百五十七人。而文士正議大夫前衛尉少卿張延臯脫俗歸真。其法名曰壞網。為稱首焉。又欽此年已來為受具者凡一萬餘人。江嶺湖海之間幅員千里。像法於變。皆欽化道之力焉。臨川在嶺隅。未嘗弘律。於是二眾三百餘人。請法裔敷演而依止之。後有上都資聖寺高德。曰還本律主。偉茲能辯深嗟嘆而讚美之。謂於寺東南置普通無礙禪院。內立鎮國觀音道場。請善弘居之。以開悟心要。雲一上足曰。智融精持本事如會尊眾。乃命智晃等。於普通道場東置律藏院剏立戒壇。以行欽公之來儀。且施肇紀之不朽。經營未幾。壇殿欝興肅乎。渡海浮囊。分毫絕羅剎之請。嚴身瓔珞照耀有摩尼之光。則入佛位而披伽黎者。名香普熏神足無極。半月可勝紀而無絕乎。有唐大曆辛亥歲。行撫州刺史魯郡開國公顏真卿書而志之。

(13. Renzi) Yan Zhenqing, Duke of Lu Commandery, composed the Record of the Precept Platform at the Vinaya Piṭaka Cloister of Baoying Monastery in Fuzhou, which states: "The Tathāgata, seeing that the actions of body, speech, and mind are difficult to subdue, established pure śīla to calm what is within; and seeing that the four postures—walking, standing, sitting, and lying down—gather good thoughts, made clear the upoṣadha to illumine what is without. Thus it is said: 'The prātimokṣa is your master.' Hence, from Kauṇḍinya's 'Come, [bhikṣu]' and Kāśyapa's honoring the Dharma, through all the śrāvakas' taking the three refuges to bind the saṅgha, to the fourteen-year ordination of nuns through the eight revered rules—the transmission of karmavācanā has preserved this single principle. In the first year of the Jianning reign era of Emperor Ling of the Han, Zhifalun and others from the North Indian five-branch school first translated the Four-Part Precept Manual along with the karmavācanā in Chang'an, transmitting the precepts to fully ordained monks. Coming to Cao Wei, ten Indian nuns came from afar to administer full ordination to nuns. In the eleventh year of the Hongshi reign era of Yao Xing of the Later Qin, the Indian monk Buddhayaśas translated the Four-Part Vinaya text; but the Mahāsāṃghika Vinaya was then widely practiced in Guanzhong, and the Ten Recitations Vinaya was flourishing south of the Yangzi. Coming to Vinaya Master Fachong of the Northern Wei, the Four-Part tradition was first expounded. Chong transmitted it to Daofu; Fu transmitted it to Huiguang; Guang transmitted it to Yunhui and Yuan; Yuan transmitted it to Yin, Le, and Hongyun; Yun transmitted it to Zun; Zun transmitted it to Zhishou; Shou transmitted it to Daoxuan; Xuan transmitted it to Fali and Manyi; Yi transmitted it to Facheng; Cheng transmitted it to Daliang and Daosheng; Liang transmitted it to Yunyi, Da'an, Chao, and Huicheng; and Cheng transmitted it to Huiqin. All passed it down mouth to mouth, arriving at its profoundest depths. Qin's secular surname was Xu, and he was a native of Jianchang in Hongzhou. He was an offspring of Xu Ruzi of the Han. At the age of twenty-two he sought a teacher at Chushan in Linchuan; five years later, he shaved his head and entered Longgang Monastery in Gao'an. Subsequently he was ordained. In the Tang, Yijing—whose chief disciple in translation was known as the outstanding genius of Hongzhou—proclaimed the karmavācanā, while the one of the two capitals who purified the Dharma with acuity was Qin. His wisdom and forbearance were vast and profound, and his spiritual function loftily clear. In conduct he was free of provisional and true; in person he transcended permissions and prohibitions. He expounded the Vinaya Piṭaka like the brilliance of the sun and moon; he exercised eloquence like the stamping of nāgas and elephants. Beyond the rivers and mountain ranges, his commanding demeanor arose like the wind. At the end of the Kaiyuan era, he traveled north to the capital, serving as a Grand Worthy of Fuxian Monastery. He regularly chanted and lectured on the Nirvāṇa Sūtra, while also mastering the Abhidharmakośa-bhāṣya, the Vimalakīrti Sūtra, and the Diamond Sūtra. When he mounted the lecture seat, two to three thousand people attended him daily. Because of this, his renown moved the capital. When An Lushan caused rebellion, he took his staff and returned south, residing between Hongjing and Shuangling in the Western Mountains. Admiring the lingering traces of the eminent monk Guanxian, he newly founded a hermitage beside the monastery. The beauty of its mountain springs was utterly serene and exquisite. Although Qin strictly adhered to monastic deportment, his aim was broad salvation. He was fond of reading the Zhouyi and the Zuo zhuan, and his writings formed literary compositions instantly. He authored the Ten Fascicles of Commentary Supporting the Vinaya Deportment. He once composed the inscription for the precept platform of Longxing Monastery in this prefecture, which was highly praised by men of letters. In the third year [of Dali], I, Zhenqing, was appointed prefect of Fuzhou. Four li to the southeast lay the ancient platform where Xie Lingyun, Palace Attendant of Song and Administrator of the Interior of Linchuan, had translated the Nirvāṇa Sūtra. Its foundations remained stately, though its verandas and steps had collapsed into ruin. The dhūta monk Zhiqing of elevated conduct took the lead in repairing it and residing there as abbot. In the autumn of the following year, the seventh month, as Zhenqing's term of service was nearing completion, Surveillance Commissioner, Minister, and Censor-in-Chief Lord Wei, Duke of Zhao, wishing to commemorate our Emperor's birthday, memorialized the throne to name it Baoying Monastery, and further requested twenty-one monks of lofty conduct from the mountains and forests. On the twenty-third day of the tenth month in winter, the imperial grace granted approval. Thereupon, it was renovated with magnificent splendor; its resurgence was swift and vigorous. They then invited Zhiyi Great Masters Fayuan and Faquan, Chengjue of Xiangyang, Shanhong of Qingliang, Yuanjue of Luofu, Benyu of Foji, Huida of Yuhang, as well as Haitong and Haian of Changzhou, to dwell together in cultivation so as to foster great blessings. All agreed that although disciples were multiplying, the Vinaya had not yet been established. In the third month of the following year, they invited Qin to ascend the platform and wield the wooden clapper. They also directed Daogan of Longgang, Fayi of Tiantai, Zhirong of Zhaoti, Fayin of Baima, Zhijue of Mount Heng, Yiying of Tongde, Cangxuan of Xiangcheng, Cangzhi of Longxing, and Mingche of Kaiyuan to assist jointly in holding the Dharma rites. Thereupon people dashed from near and far, packing the place of practice to capacity. The sacred images emitted light, and the dragon king held back rain for forty days. Three hundred and fifty-seven monks and nuns were ordained; and the scholar Zhang Yengao, Grand Master of Proper Consultation and former Junior Supervisor of the Guard of the Palace Gate, cast off the mundane and returned to the real, receiving the Dharma name Huaiwang ('Shatterer of the Net') as the foremost among them. Moreover, since that year Qin had administered full ordination to more than ten thousand persons in all. Across a thousand leagues among rivers, mountain ranges, lakes, and seas, the Semblance Dharma was transformed—all by the power of Qin's conversion and guidance. Linchuan was located at the edge of the ranges, and the Vinaya had never been promoted there. Thereupon more than three hundred of the two assemblies requested Fayi to expound it and relied upon him. Later, a high-virtue master from Zisheng Monastery in the Superior Capital, Vinaya Master Huanben, marveling at his eloquence, deeply sighed in admiration and praise. It was proposed that an Untrammeled Chan Cloister of General Penetration be established southeast of the monastery, housing within it an Avalokiteśvara Bodhimaṇḍa for the Protection of the State, and they invited Shanhong to reside there to awaken the essentials of mind. Yunyi's chief disciple, Zhirong, strictly upheld the fundamental vows just like Master Huideng. He then directed Zhihuang and others to set up a Vinaya Piṭaka Cloister east of the General Penetration Bodhimaṇḍa and establish a precept platform, so as to continue Master Qin's exemplary model and hand down an imperishable record from the start. Before long, the platform and halls rose grandly and solemnly. As a life-preserving float across the ocean, it refused the demons' plea to the smallest measure; as an adornment of bodily jewels, it shone with the radiance of the maṇi gem. Thus, for those who enter the stage of Buddhahood and don the saṃghāṭī, their famous fragrance perfumes everywhere, and their supernatural feet are boundless. Can the fortnight [upoṣadha] ever be sufficiently recorded without end? In the xinhai year of the Dali era of the Tang dynasty, Yan Zhenqing, Acting Prefect of Fuzhou and Founding Duke of Lu Commandery, inscribed and recorded this."