X88n1655_得依釋序文緣起
卍新續藏第 88 冊 No. 1655 得依釋序文緣起
No. 1655
得依釋序文緣起
通塞隆夷。理所固有。道之興廢。必繫乎人。得其人則其道興。亡其人則其道廢。人能弘道。道假人弘。其斯之謂歟。我佛之道。戒定慧而已矣。而惟戒律壽命于道。故南山曰。律為法命。弘則命全。若其不弘。正法斯滅。嗚呼。戒律可廢矣哉。支那戒律。自靈芝大智祖入無聲定之後。雖代不乏人。而其法漸晦。元明以來。典型盡失。萬曆間有古心律師。傑出於世。而法復大興。亦道假人弘也。
律師諱如馨。字古心。溧陽楊氏子。既出俗。慨律學荒蕪。步禮五臺。求見文殊受戒。至半山中。見一婆子捧僧伽梨問曰汝求何事。曰求見文殊菩薩親受大戒。婆曰持衣來否。曰未。婆曰此衣與汝。師手接衣。婆標指曰那不是文殊么。才一回顧。婆子不見。菩薩于雲中垂手摩師頂曰。古心比丘。文殊為汝受戒竟。師于言下頓悟心地法門。視大小乘律如自己胸中流出。遂還金陵中興戒法。時有雪浪法師。奉敕修長干寶塔。工將告竣。塔頂艱舉。其心勿悅。少頃隱幾而臥。夢神人慰曰。異日優波離尊者振錫繞塔。頂竅自投。爾何疑慮。明旦師率弟子執杖繞時。頂果自上。世人咸信為波離再轉也。時神
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 88 冊 No. 1655 得依釋序文緣起
No. 1655
得依釋序文緣起
通達與阻塞，興盛與衰敗，是事物發展中固有的規律。佛法的興盛或衰落，必定與人有關。得到合適的人，佛法就會興盛；失去這樣的人，佛法就會衰落。人能夠弘揚佛法，佛法也藉助人來弘揚，說的就是這個道理吧。我佛的教義，不外乎戒、定、慧三學。而只有戒律才能使佛法長久住世。所以南山律師說：『戒律是佛法的生命，弘揚戒律，佛法的生命就保全；如果不弘揚戒律，正法就會滅亡。』 唉！戒律怎麼可以廢棄呢？自從靈芝大智律師進入無聲定之後，雖然歷代都有研究戒律的人，但是戒律逐漸變得隱晦不明。元朝（公元1271年-1368年）和明朝（公元1368年-1644年）以來，戒律的規範和準則完全喪失。明朝萬曆年間（公元1573年-1620年）有古心律師，是世間傑出的人才，因此戒律得以再次興盛，這也是佛法藉助人來弘揚的例子啊。
律師，法名如馨，字古心，是溧陽楊氏的子弟。出家后，感慨戒律學荒廢，步行朝拜五臺山，祈求見到文殊菩薩接受戒律。走到半山腰時，看見一位老婦人捧著僧伽梨（袈裟）問：『你要求什麼？』 回答說：『祈求見到文殊菩薩親自傳授大戒。』 老婦人問：『帶了袈裟來嗎？』 回答說：『沒有。』 老婦人說：『這件袈裟給你。』 律師用手接過袈裟，老婦人指著說：『那不是文殊菩薩嗎？』 律師才一回頭，老婦人就不見了。菩薩在雲中垂下手來摩律師的頭頂說：『古心比丘，文殊菩薩已經為你授戒完畢。』 律師在聽到這些話的當下，立刻領悟了心地法門。看待大小乘的戒律，就像是從自己心中流淌出來的一樣。於是回到金陵，重振戒律。當時有雪浪法師，奉皇帝的命令修建長干寶塔，工程將要完成時，塔頂難以舉起，心中很不高興。一會兒靠著幾案睡著了，夢見神人安慰他說：『將來優波離尊者會搖著錫杖繞塔，塔頂的竅自然會合上，你有什麼疑惑呢？』 第二天早上，律師率領弟子拿著錫杖繞塔時，塔頂果然自己合上了。世人都相信他是優波離尊者再次轉世。當時神
【English Translation】 English version 卍 New Continued Collection, Volume 88, No. 1655, Preface and Origin of De Yi Shi
No. 1655
Preface and Origin of De Yi Shi
Accessibility and obstruction, prosperity and decline, are inherent laws in the development of things. The rise or fall of the Dharma is necessarily related to people. If the right person is found, the Dharma will flourish; if such a person is lost, the Dharma will decline. People can propagate the Dharma, and the Dharma also relies on people to propagate it. Is this not what is meant? The teachings of our Buddha are nothing more than the three studies of precepts, concentration, and wisdom. And only the precepts can make the Dharma last long in the world. Therefore, Vinaya Master Nanshan said: 'The precepts are the life of the Dharma. If the precepts are promoted, the life of the Dharma will be preserved; if the precepts are not promoted, the Proper Dharma will perish.' Alas! How can the precepts be abandoned? Since Vinaya Master Lingzhi Dazhi entered silent samadhi, although there have been people studying the precepts in every generation, the precepts have gradually become obscure and unclear. Since the Yuan (1271-1368 AD) and Ming (1368-1644 AD) dynasties, the norms and standards of the precepts have been completely lost. During the Wanli period (1573-1620 AD) of the Ming Dynasty, there was Vinaya Master Guxin, who was an outstanding talent in the world, so the precepts were able to flourish again. This is also an example of the Dharma relying on people to propagate it.
The Vinaya Master, named Ru Xin, with the courtesy name Guxin, was a descendant of the Yang family of Liyang. After leaving home, lamenting the desolation of Vinaya studies, he walked to Mount Wutai to pay homage, praying to see Manjushri Bodhisattva to receive the precepts. When he reached the middle of the mountain, he saw an old woman holding a Sanghati (袈裟, kasaya) and asked: 'What do you seek?' He replied: 'I pray to see Manjushri Bodhisattva personally transmit the great precepts.' The old woman asked: 'Did you bring a kasaya?' He replied: 'No.' The old woman said: 'This kasaya is for you.' The Vinaya Master took the kasaya with his hands, and the old woman pointed and said: 'Isn't that Manjushri Bodhisattva?' As soon as the Vinaya Master turned his head, the old woman disappeared. The Bodhisattva lowered his hand from the clouds and stroked the Vinaya Master's head, saying: 'Bhikkhu Guxin, Manjushri Bodhisattva has already completed the transmission of the precepts for you.' At the moment of hearing these words, the Vinaya Master immediately realized the Dharma of the mind-ground. He regarded the precepts of the Mahayana and Hinayana as if they were flowing out of his own heart. So he returned to Jinling to revive the precepts. At that time, there was Dharma Master Xuelang, who was ordered by the emperor to build the Bao'en Temple Pagoda. When the project was about to be completed, the top of the pagoda was difficult to lift, and he was very unhappy. After a while, he fell asleep leaning on the table, and dreamed that a divine person comforted him, saying: 'In the future, Venerable Upali will shake his staff around the pagoda, and the top of the pagoda will naturally close. What doubts do you have?' The next morning, the Vinaya Master led his disciples to walk around the pagoda with staffs, and the top of the pagoda did indeed close by itself. The world all believed that he was the reincarnation of Venerable Upali. At that time, the divine
宗皇帝御贊曰。瞻其貌。知其人。入三昧。絕六塵。昔波離。今古心。遷寂謚號慧云。其嗣法者三昧律師。
律師諱寂光。號三昧。瓜渚錢氏子也。初依雪浪法師習賢𩠐教觀。次求古心律師受具足大戒于潤州甘露寺。親炙有年。惟律儀是任。心師嘉其行解。傳授毗尼。師始行道豫章。緇素敦請開戒于廬山東林寺。陸地忽透千葉白蓮一十八朵。昔慧遠大師臨滅度時對眾示曰。若有白蓮重開。吾當再來教化矣。自晉迄明。枯而不榮。池久為地。師到此山。白蓮花開。時人憶昔符讖。皆稱師為遠師再來也。師自萬曆乙卯至庚申。六載住山。闡揚凈土。四方學者來歸不下二千指。後於金陵預定時日端坐而化。生平神異甚多。詳如銘傳。其傳法上首曰見月律師。
律師諱讀體。號見月。俗姓許氏。滇南白鹿郡之人。祖籍江南句容。洪武初開滇黔。以軍功封昭武將軍。世襲指揮使。遂世居白鹿焉。父胤昌。母吳氏。夢明月投懷而生師。師生而神敏。稍長輒有曠致逸情。善繪事。尤工大士像。人爭寶之。一時稱為小吳道子。年十四父母繼卒。伯無子。育師為嗣。至二十七。忽念世相無常。棄襲爵而去于劍川州赤宕嵓。遇一蘭若老僧。與語甚契。授華嚴。閱世主妙嚴品有省。遂詣寶洪山亮如法師乞度。先一夕如夢一人身披
【現代漢語翻譯】 現代漢語譯本：宗皇帝御筆贊曰：觀察他的容貌，便了解他的為人。進入三昧的境界，斷絕六種塵緣。過去的波離尊者，如今是古心律師。圓寂后追諡為慧云。他的嗣法弟子是三昧律師。
律師，法名寂光，號三昧，是瓜渚錢氏的兒子。起初跟隨雪浪法師學習賢首的教觀，後來到潤州甘露寺，從古心律師處受具足大戒。他親近古心律師多年，只以遵守戒律為己任。古心律師嘉許他的修行和理解，便將毗尼法門傳授給他。律師最初在豫章弘法，當地僧俗懇請他在廬山東林寺開壇傳戒。突然，陸地上長出了一十八朵千葉白蓮。過去慧遠大師（334年-416年）臨終時對眾人說：『如果白蓮重新開放，我應當再次來此教化。』從晉朝（266年-420年）到明朝（1368年-1644年），白蓮枯萎而不茂盛，池塘也變成了陸地。律師來到這座山後，白蓮花開放。當時的人們回憶起過去的預言，都稱律師為慧遠大師的再來。律師從萬曆乙卯年（1579年）到庚申年（1620年），在山上住了六年，弘揚凈土法門，四方學者前來歸附的不下兩千人。後來在金陵預先定好日子，端坐而逝。他一生中顯現的神異事蹟很多，詳細情況記載在銘文中。他的傳法弟子中最傑出的是見月律師。
律師，法名讀體，號見月，俗姓許，是滇南白鹿郡人。祖籍是江南句容。洪武初年（1368年-1398年）開闢滇黔地區，他的祖先以軍功被封為昭武將軍，世代承襲指揮使的職位，於是世代居住在白鹿。他的父親是胤昌，母親是吳氏，吳氏夢見明月投入懷中而生下律師。律師生來就聰慧敏捷，稍微長大后就具有曠達超逸的情懷。擅長繪畫，尤其擅長畫觀音菩薩像，人們爭相珍藏，一時被稱為『小吳道子』。十四歲時父母相繼去世，伯父沒有兒子，便把律師收養為嗣子。到二十七歲時，忽然想到世事無常，於是放棄了世襲的爵位，前往劍川州赤宕巖。在那裡遇到一位蘭若的老僧，與他交談甚為投契，老僧便傳授他《華嚴經》。閱讀《世主妙嚴品》後有所領悟，於是前往寶洪山拜見亮如法師，請求出家。
【English Translation】 English version: The Emperor Zong personally praised: 'Observing his appearance, one knows his character. Entering the Samadhi, severing the six dusts. The former Polli, now is the Ancient Heart (Guxin) Lawyer. After his passing, he was posthumously named Huiyun (慧云, Wisdom Cloud). His Dharma successor is the Samadhi Lawyer.'
The Lawyer, named Jiguang (寂光, Tranquil Light), styled Samadhi, was the son of the Qian family of Guazhu. Initially, he studied the teachings and contemplations of the Avatamsaka (Xianshou) school under Dharma Master Xuelang. Later, he sought the complete precepts from Ancient Heart (Guxin) Lawyer at Ganlu Temple in Runzhou. He was in close proximity to Ancient Heart (Guxin) Lawyer for many years, taking the Vinaya (discipline) as his sole responsibility. Ancient Heart (Guxin) Lawyer praised his practice and understanding, and thus transmitted the Vinaya Dharma to him. The Lawyer initially propagated the Dharma in Yuzhang, where the local Sangha and laity earnestly requested him to open the precepts at Donglin Temple on Mount Lu. Suddenly, eighteen thousand-petaled white lotuses sprouted from the ground. In the past, when Great Master Huiyuan (334-416 CE) was about to pass away, he said to the assembly: 'If the white lotus reopens, I shall return to teach and transform.' From the Jin Dynasty (266-420 CE) to the Ming Dynasty (1368-1644 CE), the white lotus withered and did not flourish, and the pond became land. When the Lawyer arrived at this mountain, the white lotus bloomed. People at that time recalled the past prophecy and all called the Lawyer the reincarnation of Great Master Huiyuan. The Lawyer stayed on the mountain for six years, from the year Yimao (1579 CE) to Gengshen (1620 CE) of the Wanli era, propagating the Pure Land Dharma. Scholars from all directions came to him, numbering no less than two thousand. Later, he predetermined the date of his passing in Jinling, and passed away in a seated posture. There were many miraculous events in his life, as detailed in his epitaph. His foremost Dharma transmitting disciple was Lawyer Jianyue.
The Lawyer, named Duti (讀體, Reading the Essence), styled Jianyue (見月, Seeing the Moon), his lay surname was Xu, was a native of Bailu County in southern Yunnan. His ancestral home was Jurong in Jiangnan. At the beginning of the Hongwu era (1368-1398 CE), when the Yunnan-Guizhou region was being developed, his ancestor was enfeoffed as General Zhaowu for his military merits, and the position of Commander was inherited by his descendants, so they lived in Bailu for generations. His father was Yinchang, and his mother was Wu. Mother Wu dreamed of a bright moon entering her womb and gave birth to the Lawyer. The Lawyer was born intelligent and quick-witted, and as he grew older, he possessed a broad and unrestrained spirit. He was skilled in painting, especially in painting images of Avalokitesvara Bodhisattva, which people competed to treasure, and he was known as 'Little Wu Daozi' for a time. When he was fourteen years old, his parents passed away one after another. His uncle had no son, so he adopted the Lawyer as his heir. At the age of twenty-seven, he suddenly thought of the impermanence of the world, so he abandoned his hereditary title and went to Chidang Cliff in Jianchuan Prefecture. There he met an old monk in a monastery, with whom he had a very congenial conversation. The old monk taught him the Avatamsaka Sutra. After reading the 'Wonderful Adornments of World Rulers' chapter, he had an awakening. So he went to Baohong Mountain to see Dharma Master Liangru and requested to be ordained.
袈裟。眾僧擁跽而求剃染。及旦見師。喜為再來人也。遂與禁戒。聞江南有三昧律師。慕之。偕友成拙攜瓢笠東行。艱苦備常。先入南嶽參傘居道人顓大師。代演楞嚴四依解。繼登破額山馮茂山禮諸祖道場。進九華。朝五臺。再渡大江。始遇昧師于海潮庵。圓具戒。充上座。代講梵網。四眾莫不稱善。師猶欿然不自足。乃于藏中撿四分廣律及餘部律文核之。遇壅滯。禱佛求解。默坐移時。渙然冰釋。次從昧師傳戒于金陵報恩寺。座下千人。師臨壇教授。忽憶昔時夢至一大寺。金碧交輝。苾芻雲集。自顧已成僧相。一瞿曇丹衣高座。招上授經命講。眾皆跪聽。汗流而覺。及是所見恍符前夢焉。后隨昧師主華山。以教授兼掌院務。廢寢忘餐。始終不怠。昧師嘗語眾曰。老人三十年戒幢。若非見月。幾被摧折。示寂日。取榮昌公主法衣並諸部戒本付之。師嗣席。即以十誓勵眾。一不與剃度為徒。二不受納資養老。三不攢單給疏。四不積蓄香儀。五不私備果食。六不私設廚庫。七不避作務。八不行弔賀。九不立化主募緣。十不許絲衣晚食。有違約者決不留住。自後依律受具。結界安居。人見聞者咸謂南山再世也。順治三年官兵入山搜捕土賊。師與大眾悉被押赴軍前。時巴廒二將軍憤師容。隱欲加極罪。常住田產悉沒于官。師雖
在劍戟林中。神色不變。從容對曰。華山大路焉能禁彼往來。遂感巴廒諸公舒誠敬服。愿為護法。請師還山並復田地。給帖永照。於是躬修般舟三昧。為眾楷模。九十晝夜不坐不臥。如此者二次。復遵祇園遺制。建石戒壇于銅殿之右。斸基之夜。感大士現瑞炳然。壇殿交光。直衝霄漢。師開壇說戒。少則五千指。多至萬四千指。受別請如常州之天寧。真州之五臺。金陵之碧峰及紫竹林。宿遷之極樂並本山慈應天隆。所至道俗老幼闐咽街衢。將謝世。示微疾。囑諸門人曰。勿進湯藥。更七日行矣。至期端坐而逝。師生於萬曆辛丑年三月三日。示寂于康熙己未年正月二十二日也。世壽七十九。僧臘四十四。坐夏三十三。經七日茶毗時。四眾弟子遐邇皆集。悲鳴遍野。佛聲震天。𦦨光中或見佛相。紫煙內或現蓮華。火滅后收取靈骨。獲舍利五色者不可勝數。師一生來八坐道場。開戒七十餘期。法嗣六十餘人。門弟子以數萬計。所著止持會集(十六卷)．作持續釋(十五卷)．傳戒正范(四卷)．大乘玄義(一卷)．藥師懺法(一卷)．剃度正范(一卷)．僧行軌則(一卷)．三歸五八戒正范(一卷)．教誡尼正范(一卷)．黑白布薩(一卷)．幽冥戒正范(一卷)等諸書。並行於世。身長大。頂肉髻。聲若鉅鐘。貌類古佛。
有一善士自滇南來參云。弟子曾禮雞足山求見迦葉。夢感韋天示云。尊者已至華山弘律。爾欲親覲可往見焉。故來禮拜。師恐眾惑。秘不容傳。至於馬陵之枯泉自溢。龍眠之三世冤消。冥戒歸依。神龍護法。種種靈奇難可具錄。余詳御史李模督河孫在豐二塔銘。翰林尤侗侍御方享咸二傳。及方伯丁思孔道行碑中。
有宜潔律師者。系師法嗣。名書玉。宜潔字也。別號佛庵。今現住古杭昭慶。說法度生。其學才挺拔。道德高明。固是一世之雄。而不忝為慧云老祖四世之孫者也。辛巳夏予嘗應請抵肥后州熊本城講梵網于神護教寺。肥前州島原城江東禪寺主殷請開戒于其寺。因留錫結冬安居。制前寺主要予游長崎。既到。首訪東明山興福寺。寺主悅峰章禪師。支那人也。喜予來訪。[款-士+止]待優渥。促榻對談。霏霏如吐玉屑。出毗尼日用切要香乳記二卷見贈。毗尼日用切要即見月和尚所集。而宜潔律師隨而箋之曰香乳記。予恭讀之。又因禪師所談。方知律師現在昭慶。遂乃托禪師以六物圖依釋四卷附商舶寄貽。律師見而隨喜。序以證之。並贈其所著羯磨儀式二冊𢌿予。今茲戊子秋九月二十五日敬而領之。輒述一偈以志其喜。前貽依釋。今領此贈。並賴東明禪師勞神用也。序文既梓。冠于卷端。私恐人不審其所由
【現代漢語翻譯】 現代漢語譯本： 有一位善士從滇南來拜見（慧云）禪師。弟子我曾經在雞足山禮拜，祈求能見到迦葉尊者。夢中感應到韋馱天尊者顯靈說：『迦葉尊者已經到了華山弘揚戒律。你如果想親自拜見，可以去那裡。』因此前來禮拜（慧云禪師）。禪師恐怕引起大眾的疑惑，所以秘密地不肯輕易外傳。至於馬陵山的枯竭泉水自行涌出，龍眠山的三世冤仇得以消除，冥界眾生皈依，神龍護法等等靈異奇事，難以全部記錄。其餘詳細情況可以參考御史李模所撰寫的《督河孫在豐二塔銘》，翰林尤侗所撰寫的《侍御方享咸二傳》，以及方伯丁思孔所撰寫的《道行碑》。
有一位名叫宜潔的律師，是禪師的法嗣弟子，他的本名叫書玉，宜潔是他的字，別號佛庵。現在住在古杭（杭州）昭慶寺，說法度化眾生。他的學識和才能出類拔萃，道德高尚光明，確實是當世的傑出人物，沒有辱沒慧云老祖第四代孫的名聲。辛巳年（1701年）夏天，我曾經應邀前往肥后州（今熊本縣）熊本城的神護教寺講授《梵網經》。肥前州（今長崎縣）島原城的江東禪寺的住持慇勤邀請我在該寺開壇傳戒。因此我留在那裡過冬安居。寺主之前曾要求我遊覽長崎。到達后，我首先拜訪了東明山興福寺。寺主悅峰章禪師是支那（中國）人，他很高興我來拜訪，熱情款待，促膝長談，言語如珠玉般。他贈送給我他所著的《毗尼日用切要香乳記》二卷。《毗尼日用切要》是見月和尚所輯錄的，而宜潔律師隨後為之作箋註，名為《香乳記》。我恭敬地閱讀了它。又因為禪師所談到的，才知道律師現在昭慶寺，於是我委託禪師將六物圖依釋四卷附在商船上寄給他。律師見到后非常歡喜，寫序文來印證它，並將他所著的《羯磨儀式》二冊回贈給我。現在戊子年（1708年）秋九月二十五日，我恭敬地領受了它，因此寫一首偈語來表達我的喜悅。之前寄去《依釋》，現在領受這份贈禮，都仰賴東明禪師的勞心費神。 序文已經刊印，放在書卷的開頭，我私下擔心人們不瞭解其中的緣由。
【English Translation】 English version: A virtuous man from Yunnan came to visit Chan Master Huiyun. This disciple once paid respects at Chicken Foot Mountain, seeking to meet Venerable Kashyapa. In a dream, I received a revelation from Protector Weituo, saying, 'The Venerable Kashyapa has already arrived at Mount Hua to propagate the Vinaya (戒律). If you wish to see him in person, you may go there.' Therefore, I came to pay respects (to Chan Master Huiyun). The Chan Master, fearing that it would cause confusion among the masses, secretly kept it from spreading. As for the dried-up spring at Maling Mountain that overflowed on its own, the three generations of grievances at Longmian Mountain that were resolved, the beings of the underworld who took refuge, the dragon gods who protected the Dharma (佛法), and other miraculous events, it is difficult to record them all. For more details, refer to the 'Inscription on the Two Pagodas of Supervisor Sun Zaifeng on the River' by Imperial Censor Li Mo, the 'Biographies of Attendant Fang Xiangxian' by Hanlin Academician You Tong, and the 'Stele of Daoist Conduct' by Governor Ding Sikong.
There was a Vinaya Master named Yijie, who was a Dharma successor of the Chan Master. His given name was Shuyu, Yijie was his style name, and his alias was Fo'an. He currently resides at Zhaoqing Temple in Guhang (Hangzhou), expounding the Dharma and liberating sentient beings. His learning and talent are outstanding, and his morality is noble and bright. He is indeed an outstanding figure of this era, and he does not disgrace the reputation of being the fourth-generation descendant of Elder Huiyun. In the summer of the year Xinsi (1701), I was invited to teach the Brahma Net Sutra (梵網經) at Shenhu Jiao Temple in Kumamoto Castle, Higo Province (present-day Kumamoto Prefecture). The abbot of Jiangdong Chan Temple in Shimabara Castle, Hizen Province (present-day Nagasaki Prefecture), earnestly invited me to establish an ordination platform at his temple. Therefore, I stayed there to spend the winter retreat. The former abbot of the temple requested me to visit Nagasaki. Upon arriving, I first visited Kofuku Temple on Mount Tōmei. The abbot, Chan Master Yuefeng Zhang, was a zhina (Chinese) person. He was delighted by my visit, treated me with great hospitality, and we had a long and intimate conversation, his words like falling jade dust. He presented me with two volumes of his Essential Daily Use of the Vinaya with Fragrant Milk Notes (毗尼日用切要香乳記). The Essential Daily Use of the Vinaya was compiled by Monk Jian Yue, and Vinaya Master Yijie subsequently wrote annotations for it, titled Fragrant Milk Notes. I respectfully read it. Furthermore, from what the Chan Master spoke of, I learned that the Vinaya Master was currently at Zhaoqing Temple, so I entrusted the Chan Master to send the four volumes of Explanation of the Six Articles (六物圖依釋) to him attached to a merchant ship. The Vinaya Master was very pleased upon seeing it and wrote a preface to certify it, and he returned to me two volumes of his own work, Karma Ritual (羯磨儀式). Now, on the twenty-fifth day of the ninth month of the autumn of the year Wuzi (1708), I respectfully receive it, and therefore write a verse to express my joy. Previously, I sent the Explanation of the Six Articles; now, I receive this gift, all thanks to Chan Master Dongming's hard work and effort. The preface has already been printed and placed at the beginning of the book. I privately worry that people will not understand the reason for it.
。撰緣起一篇。諸師事實皆依香乳記出之。兼取于廬山志。其文全存而不敢殺者。令人知支那戒律中興繼承有得其人。保佛道壽命于濁末之運云。
旹
寶永五年歲在徒維困敦冬至后三日
江左安養蘭若苾芻湛堂淑槃譚識
【現代漢語翻譯】 現代漢語譯本： 撰寫一篇緣起。各位法師的事蹟都依據《香乳記》記載，並參考《廬山志》。其中的文字全部保留，不敢刪減，是爲了讓人知道中國戒律復興，後繼有人，保證佛法在末法時代的延續。
時維：
寶永五年（1708年）歲在戊子年冬至后三日
江左安養蘭若比丘湛堂淑槃譚識
【English Translation】 English version: Compose an introduction. The deeds of all the masters are based on the records of 'Xiangru Ji' (香乳記, Records of Fragrant Milk) and also referenced from 'Lushan Zhi' (廬山志, Records of Mount Lu). The text is preserved in its entirety without any deletion, so that people may know that the revival of the Vinaya (戒律) in China has successors, ensuring the longevity of the Buddha's teachings in the degenerate age.
At the time:
The fifth year of the Hōei era (寶永五年, 1708), the year being Wuzi (戊子), three days after the winter solstice.
Recorded by Bhiksu (苾芻, Buddhist monk) Zhantang Shupan Tan (湛堂淑槃譚) of Anyang Lanruo (安養蘭若, Anyang Monastery) in Jiangzuo (江左, area south of the Yangtze River).