出三藏記集 12.49

12.49

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!