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卍新续藏第 88 册 No. 1655 得依释序文缘起 No. 1655 得依释序文缘起 通塞隆夷。理所固有。道之兴废。必系乎人。得其人则其道兴。亡其人则其道废。人能弘道。道假人弘。其斯之谓欤。我佛之道。戒定慧而已矣。而惟戒律寿命于道。故南山曰。律为法命。弘则命全。若其不弘。正法斯灭。呜呼。戒律可废矣哉。支那戒律。自灵芝大智祖入无声定之后。虽代不乏人。而其法渐晦。元明以来。典型尽失。万历间有古心律师。杰出于世。而法复大兴。亦道假人弘也。 律师讳如馨。字古心。溧阳杨氏子。既出俗。慨律学荒芜。步礼五台。求见文殊受戒。至半山中。见一婆子捧僧伽梨问曰汝求何事。曰求见文殊菩萨亲受大戒。婆曰持衣来否。曰未。婆曰此衣与汝。师手接衣。婆标指曰那不是文殊么。才一回顾。婆子不见。菩萨于云中垂手摩师顶曰。古心比丘。文殊为汝受戒竟。师于言下顿悟心地法门。视大小乘律如自己胸中流出。遂还金陵中兴戒法。时有雪浪法师。奉敕修长干宝塔。工将告竣。塔顶艰举。其心勿悦。少顷隐几而卧。梦神人慰曰。异日优波离尊者振锡绕塔。顶窍自投。尔何疑虑。明旦师率弟子执杖绕时。顶果自上。世人咸信为波离再转也。时神 现代汉语译本 卍新续藏第 88 册 No. 1655 得依释序文缘起 No. 1655 得依释序文缘起 通达与阻塞，兴盛与衰败，是事物发展中固有的规律。佛法的兴盛或衰落，必定与人有关。得到合适的人，佛法就会兴盛；失去这样的人，佛法就会衰落。人能够弘扬佛法，佛法也借助人来弘扬，说的就是这个道理吧。我佛的教义，不外乎戒、定、慧三学。而只有戒律才能使佛法长久住世。所以南山律师说：‘戒律是佛法的生命，弘扬戒律，佛法的生命就保全；如果不弘扬戒律，正法就会灭亡。’ 唉！戒律怎么可以废弃呢？自从灵芝大智律师进入无声定之后，虽然历代都有研究戒律的人，但是戒律逐渐变得隐晦不明。元朝（公元1271年-1368年）和明朝（公元1368年-1644年）以来，戒律的规范和准则完全丧失。明朝万历年间（公元1573年-1620年）有古心律师，是世间杰出的人才，因此戒律得以再次兴盛，这也是佛法借助人来弘扬的例子啊。 律师，法名如馨，字古心，是溧阳杨氏的子弟。出家后，感慨戒律学荒废，步行朝拜五台山，祈求见到文殊菩萨接受戒律。走到半山腰时，看见一位老妇人捧着僧伽梨（袈裟）问：‘你要求什么？’ 回答说：‘祈求见到文殊菩萨亲自传授大戒。’ 老妇人问：‘带了袈裟来吗？’ 回答说：‘没有。’ 老妇人说：‘这件袈裟给你。’ 律师用手接过袈裟，老妇人指着说：‘那不是文殊菩萨吗？’ 律师才一回头，老妇人就不见了。菩萨在云中垂下手来摩律师的头顶说：‘古心比丘，文殊菩萨已经为你授戒完毕。’ 律师在听到这些话的当下，立刻领悟了心地法门。看待大小乘的戒律，就像是从自己心中流淌出来的一样。于是回到金陵，重振戒律。当时有雪浪法师，奉皇帝的命令修建长干宝塔，工程将要完成时，塔顶难以举起，心中很不高兴。一会儿靠着几案睡着了，梦见神人安慰他说：‘将来优波离尊者会摇着锡杖绕塔，塔顶的窍自然会合上，你有什么疑惑呢？’ 第二天早上，律师率领弟子拿着锡杖绕塔时，塔顶果然自己合上了。世人都相信他是优波离尊者再次转世。当时神
English
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 --------------------------------------------------------------------------------
Chinese
宗皇帝御赞曰。瞻其貌。知其人。入三昧。绝六尘。昔波离。今古心。迁寂谥号慧云。其嗣法者三昧律师。 律师讳寂光。号三昧。瓜渚钱氏子也。初依雪浪法师习贤𩠐教观。次求古心律师受具足大戒于润州甘露寺。亲炙有年。惟律仪是任。心师嘉其行解。传授毗尼。师始行道豫章。缁素敦请开戒于庐山东林寺。陆地忽透千叶白莲一十八朵。昔慧远大师临灭度时对众示曰。若有白莲重开。吾当再来教化矣。自晋迄明。枯而不荣。池久为地。师到此山。白莲花开。时人忆昔符谶。皆称师为远师再来也。师自万历乙卯至庚申。六载住山。阐扬净土。四方学者来归不下二千指。后于金陵预定时日端坐而化。生平神异甚多。详如铭传。其传法上首曰见月律师。 律师讳读体。号见月。俗姓许氏。滇南白鹿郡之人。祖籍江南句容。洪武初开滇黔。以军功封昭武将军。世袭指挥使。遂世居白鹿焉。父胤昌。母吴氏。梦明月投怀而生师。师生而神敏。稍长辄有旷致逸情。善绘事。尤工大士像。人争宝之。一时称为小吴道子。年十四父母继卒。伯无子。育师为嗣。至二十七。忽念世相无常。弃袭爵而去于剑川州赤宕嵓。遇一兰若老僧。与语甚契。授华严。阅世主妙严品有省。遂诣宝洪山亮如法师乞度。先一夕如梦一人身披 现代汉语译本：宗皇帝御笔赞曰：观察他的容貌，便了解他的为人。进入三昧的境界，断绝六种尘缘。过去的波离尊者，如今是古心律师。圆寂后追谥为慧云。他的嗣法弟子是三昧律师。 律师，法名寂光，号三昧，是瓜渚钱氏的儿子。起初跟随雪浪法师学习贤首的教观，后来到润州甘露寺，从古心律师处受具足大戒。他亲近古心律师多年，只以遵守戒律为己任。古心律师嘉许他的修行和理解，便将毗尼法门传授给他。律师最初在豫章弘法，当地僧俗恳请他在庐山东林寺开坛传戒。突然，陆地上长出了一十八朵千叶白莲。过去慧远大师（334年-416年）临终时对众人说：‘如果白莲重新开放，我应当再次来此教化。’从晋朝（266年-420年）到明朝（1368年-1644年），白莲枯萎而不茂盛，池塘也变成了陆地。律师来到这座山后，白莲花开放。当时的人们回忆起过去的预言，都称律师为慧远大师的再来。律师从万历乙卯年（1579年）到庚申年（1620年），在山上住了六年，弘扬净土法门，四方学者前来归附的不下两千人。后来在金陵预先定好日子，端坐而逝。他一生中显现的神异事迹很多，详细情况记载在铭文中。他的传法弟子中最杰出的是见月律师。 律师，法名读体，号见月，俗姓许，是滇南白鹿郡人。祖籍是江南句容。洪武初年（1368年-1398年）开辟滇黔地区，他的祖先以军功被封为昭武将军，世代承袭指挥使的职位，于是世代居住在白鹿。他的父亲是胤昌，母亲是吴氏，吴氏梦见明月投入怀中而生下律师。律师生来就聪慧敏捷，稍微长大后就具有旷达超逸的情怀。擅长绘画，尤其擅长画观音菩萨像，人们争相珍藏，一时被称为‘小吴道子’。十四岁时父母相继去世，伯父没有儿子，便把律师收养为嗣子。到二十七岁时，忽然想到世事无常，于是放弃了世袭的爵位，前往剑川州赤宕岩。在那里遇到一位兰若的老僧，与他交谈甚为投契，老僧便传授他《华严经》。阅读《世主妙严品》后有所领悟，于是前往宝洪山拜见亮如法师，请求出家。
English
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 (读体, Reading the Essence), styled Jianyue (见月, 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. --------------------------------------------------------------------------------