法苑珠林 89.45

89.45

夫十善五戒心須形受。菩薩淨戒可以心成。故戒法理曠事深。在家出家平等而受。慧牙因斯以成。定水沿滋而滿。必莊嚴於六度。瓔珞乎四等。雖復棟宇未成。而基階已廣。惟斯戒本。流來漢地。源始晉末。中天竺沙門曇無讖者。齎此戒經及優婆塞法。東渡流沙。撮舉章條。抄出戒本。涼州有道進法師者。道心超絕。慧力俊猛。流聞戒來。乃馳往燉煌。躬自迎接。戒法。既至時無其師。於是謹依經文自誓而受。于時涼州道俗並未之知也。既而彼寺道朗法師。夢進從佛受記。又僧尼信士十有餘人。咸同此夢。互相徵告。俄而進還。果受斯戒。朗年德崇重。西土之望。既愛樂大乘。兼證瑞夢。心喜內充。既從進受。以為菩薩勝地超過三乘。遂屈其年臘降為法弟。既而名德僧尼清信士女。次第受業三千許人。涼州刺史聞進戒行。奉遵師禮。於是菩薩戒法流布京國。自爾已來黑白依持受者無量。願斯甘露等雨大千。謹撰茲記錄其始末耳。

Now, the ten good deeds and the five precepts require physical receipt by the mind, while the pure precepts of a bodhisattva can be perfected by the mind. Therefore, the principle of the precept Dharma is vast and its application deep; householders and renunciants receive it equally. The sprout of wisdom is perfected by this; the water of concentration is nurtured and filled by it. It inevitably adorns the six pāramitās and acts as a necklace for the four immeasurables. Although the roof beams and building are not yet completed, the foundation and steps are already broad. Consider this Prātimokṣa text: it was transmitted to the Han lands beginning at the end of the Jin dynasty. The Central Indian śramaṇa Dharmakṣema brought this precept sūtra and the upāsaka dharma, crossed the flowing sands eastward, extracted the articles and rules, and copied out the precept text. In Liangzhou there was Dharma Master Daojin, whose mind for the Way was transcendent and whose power of wisdom was brilliant and fierce. Hearing by report that the precepts had arrived, he galloped to Dunhuang to welcome them in person. When the precept dharma arrived, there was at that time no master for it. Thereupon, he carefully relied on the scripture text to make a self-vow and receive them. At that time, neither monastics nor laity in Liangzhou knew of this. Soon afterward, Dharma Master Daolang of that temple dreamed that Daojin received a prophecy from the Buddha. Moreover, more than ten monks, nuns, and faithful laymen all shared this same dream and verified it with one another. Presently Daojin returned, and had indeed received these precepts. Lang was venerable in years and virtue, a figure of respect in the western regions. Loving and delighting in the Mahāyāna, and furthermore having confirmed the auspicious dream, his mind was filled with joy within. He then received them from Daojin, considering the supreme stage of the bodhisattva to surpass the three vehicles; he thereupon humbled his seniority in monastic ordination and lowered himself to become a Dharma younger brother. Soon after, eminent and virtuous monks, nuns, and pure laymen and laywomen, numbering around three thousand, successively received instruction. The Regional Inspector of Liangzhou heard of Daojin's precept practice and paid him reverence with the etiquette due a master. Thereupon the bodhisattva precept dharma spread throughout the capital and realms. From then onward, monastics and laity who relied upon and received it have been countless. May this sweet dew rain down equally upon the great trichiliocosm. I respectfully compile this record to chronicle its beginning and end.