[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [出三藏記集](https://indike.org/pramana/in.bauddha.taisho.2145) › 12.49 # 出三藏記集 12.49 出三藏記集 12.49 - **Language:** Classical Chinese ### [12.49](https://indike.org/pramana/in.bauddha.taisho.2145.12.49) 夫戒律者。蓋四雙之雲梯。五眾之鎔範也。性以止制為本。體以無作為相。始祛十惡終圓萬善。在昔覺世因事制戒。心跡俱防輕重備設。持戒堅淨則羅睺惟最。曉律精明則波離為首。至于泥曰遺囑慇懃。金色迦葉。結集斯藏。洲渚所依莫踰茲典。逮至中葉學同說異。五部之路森然競分。仰惟十誦源流聖賢繼踵。師資相承業盛東夏。但至道難凝微言易爽。果向之人。猶跡有兩說。況在凡識。孰能壹論。是以近代談講多有同異。大律師頴上。積道河西振德江東。綜學月朗砥行氷潔。行以尸羅為基。學以十誦為本。且幼選明師歷事名勝。挍理精密無幽不貫。常以此律廣授二部。教流於京寓之中。聲高於宋齊之世。可謂七眾之宗師。兩代之元匠者矣。是以講肆之座環春接冬。稟業之徒雲聚波沓。僧祐藉法乘緣少預鑽仰。扈錫待莚二十餘載。雖深言遠旨未敢庶幾。而章條科目竊所早習。每服佩思尋懼有墜失。遂集其舊聞。為義記十卷。夫心識難均意見多緒。竊同蒭蕘時綴毫露。輒布其別解錄之言末。蓋。率其木訥指序條貫而已。昔少述私記辭句未整。而好事傳寫數本兼行。今刪繁補略。以後撰為定。敬述先師之旨。匪由膚淺之說。明哲儻覽。採其正意焉。 > Now, the precepts and vinaya are the cloud-ladder of the four pairs \[of noble ones\] and the smelting mold of the five assemblies. Their nature takes restraint as fundamental; their essence takes the non-conditioned as its mark. In the beginning, they dispel the ten evils; in the end, they bring the myriad goods to perfection. Formerly, when the Enlightened One was in the world, he established precepts in response to incidents: both mind and conduct were guarded, and the light and grave were fully set forth. In keeping the precepts firmly and purely, Rāhula was foremost; in understanding the vinaya acutely and clearly, Upāli was the chief. Arriving at the nirvāṇa, the bequeathed admonitions were earnest. Golden-hued Kāśyapa compiled this treasury. As a haven and refuge, nothing surpasses this canon. Coming down to intermediate eras, while their study remained identical, their explanations differed: the paths of the five divisions vigorously diverged like a forest. Respectfully contemplating the origins of the Daśādhyāya\[-vinaya\], sages and worthies followed in succession, master and disciple inheriting it from one another, so that its enterprise flourished in the Eastern Hua. Yet the supreme Dao is difficult to coalesce, and subtle words are easily misunderstood. Even among those who have reached the fruits or paths, their traces still showed two traditions; how much more so for ordinary minds—who could produce a single exposition? Therefore, in recent times, discussions and lectures have contained many agreements and disagreements. The Great Vinaya Master of Yingshang accumulated the Dao in Hexi and manifested his virtue east of the river. His integrated learning was as luminous as the moon; his polished conduct was as pure as ice. In practice, he took śīla as the foundation; in study, he took the Daśādhyāya\[-vinaya\] as the root. Moreover, having selected illustrious teachers from his youth, he served noted and prominent figures throughout his life; in examining principles he was precise and thorough, with nothing obscure left unpenetrated. He constantly used this vinaya to confer ordination extensively upon the two assemblies. His teachings spread within the capital, and his fame rose high during the Song and Qi dynasties. He may truly be called the ancestral master of the seven assemblies, the foremost artisan of two dynasties! Therefore, the seats of his lecture hall circled through spring and bordered on winter; disciples receiving instruction gathered like clouds and surged like waves. Relying on the Dharma and taking advantage of conditions, I, Sengyou, was early able to apply myself in study and respect, attending him with staff and waiting upon his mat for over twenty years. Although I would not dare aspire to his profound words and far-reaching tenets, I had secretly practiced the chapters, articles, and subjects early on. Constantly bearing them in mind and pondering them, yet fearing that they might be lost, I thereupon gathered what was previously heard to compose this Record of the Meaning in ten fascicles. As minds and understandings are hard to equalize, and opinions have many threads, I have, secretly likening myself to a rustic gatherer of grass and wood, occasionally applied my brush to minuscule points, casually setting forth separate interpretations and recording them at the end of the text. This was merely following my rustic simplicity to indicate the order and arrangement. Formerly, in my youth, I composed a personal record whose phrasing was unpolished, but inquisitive people copied it, and multiple versions circulated together. Now, having pruned redundancies and supplemented omissions, this later composition is established as definitive. Respectfully setting forth the tenets of my late master, this does not derive from shallow discourse. If the wise and discerning happen to peruse it, may they extract its correct meaning! > — English (machine translation) (machine translation) - [Previous: 12.48](https://indike.org/pramana/in.bauddha.taisho.2145.12.48) - [Next: 12.50](https://indike.org/pramana/in.bauddha.taisho.2145.12.50) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.2145.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2145~en-mt.12.49) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2145.12.49](https://indike.org/pramana/in.bauddha.taisho.2145.12.49) · Pramāṇa