Chinese
袈裟。众僧拥跽而求剃染。及旦见师。喜为再来人也。遂与禁戒。闻江南有三昧律师。慕之。偕友成拙携瓢笠东行。艰苦备常。先入南岳参伞居道人颛大师。代演楞严四依解。继登破额山冯茂山礼诸祖道场。进九华。朝五台。再渡大江。始遇昧师于海潮庵。圆具戒。充上座。代讲梵网。四众莫不称善。师犹欿然不自足。乃于藏中捡四分广律及余部律文核之。遇壅滞。祷佛求解。默坐移时。涣然冰释。次从昧师传戒于金陵报恩寺。座下千人。师临坛教授。忽忆昔时梦至一大寺。金碧交辉。苾刍云集。自顾已成僧相。一瞿昙丹衣高座。招上授经命讲。众皆跪听。汗流而觉。及是所见恍符前梦焉。后随昧师主华山。以教授兼掌院务。废寝忘餐。始终不怠。昧师尝语众曰。老人三十年戒幢。若非见月。几被摧折。示寂日。取荣昌公主法衣并诸部戒本付之。师嗣席。即以十誓励众。一不与剃度为徒。二不受纳资养老。三不攒单给疏。四不积蓄香仪。五不私备果食。六不私设厨库。七不避作务。八不行吊贺。九不立化主募缘。十不许丝衣晚食。有违约者决不留住。自后依律受具。结界安居。人见闻者咸谓南山再世也。顺治三年官兵入山搜捕土贼。师与大众悉被押赴军前。时巴廒二将军愤师容。隐欲加极罪。常住田产悉没于官。师虽 在剑戟林中。神色不变。从容对曰。华山大路焉能禁彼往来。遂感巴廒诸公舒诚敬服。愿为护法。请师还山并复田地。给帖永照。于是躬修般舟三昧。为众楷模。九十昼夜不坐不卧。如此者二次。复遵祇园遗制。建石戒坛于铜殿之右。斸基之夜。感大士现瑞炳然。坛殿交光。直冲霄汉。师开坛说戒。少则五千指。多至万四千指。受别请如常州之天宁。真州之五台。金陵之碧峰及紫竹林。宿迁之极乐并本山慈应天隆。所至道俗老幼阗咽街衢。将谢世。示微疾。嘱诸门人曰。勿进汤药。更七日行矣。至期端坐而逝。师生于万历辛丑年三月三日。示寂于康熙己未年正月二十二日也。世寿七十九。僧腊四十四。坐夏三十三。经七日茶毗时。四众弟子遐迩皆集。悲鸣遍野。佛声震天。𦦨光中或见佛相。紫烟内或现莲华。火灭后收取灵骨。获舍利五色者不可胜数。师一生来八坐道场。开戒七十余期。法嗣六十余人。门弟子以数万计。所著止持会集(十六卷)．作持续释(十五卷)．传戒正范(四卷)．大乘玄义(一卷)．药师忏法(一卷)．剃度正范(一卷)．僧行轨则(一卷)．三归五八戒正范(一卷)．教诫尼正范(一卷)．黑白布萨(一卷)．幽冥戒正范(一卷)等诸书。并行于世。身长大。顶肉髻。声若钜钟。貌类古佛。 有一善士自滇南来参云。弟子曾礼鸡足山求见迦叶。梦感韦天示云。尊者已至华山弘律。尔欲亲觐可往见焉。故来礼拜。师恐众惑。秘不容传。至于马陵之枯泉自溢。龙眠之三世冤消。冥戒归依。神龙护法。种种灵奇难可具录。余详御史李模督河孙在丰二塔铭。翰林尤侗侍御方享咸二传。及方伯丁思孔道行碑中。 有宜洁律师者。系师法嗣。名书玉。宜洁字也。别号佛庵。今现住古杭昭庆。说法度生。其学才挺拔。道德高明。固是一世之雄。而不忝为慧云老祖四世之孙者也。辛巳夏予尝应请抵肥后州熊本城讲梵网于神护教寺。肥前州岛原城江东禅寺主殷请开戒于其寺。因留锡结冬安居。制前寺主要予游长崎。既到。首访东明山兴福寺。寺主悦峰章禅师。支那人也。喜予来访。[款-士+止]待优渥。促榻对谈。霏霏如吐玉屑。出毗尼日用切要香乳记二卷见赠。毗尼日用切要即见月和尚所集。而宜洁律师随而笺之曰香乳记。予恭读之。又因禅师所谈。方知律师现在昭庆。遂乃托禅师以六物图依释四卷附商舶寄贻。律师见而随喜。序以证之。并赠其所著羯磨仪式二册𢌿予。今兹戊子秋九月二十五日敬而领之。辄述一偈以志其喜。前贻依释。今领此赠。并赖东明禅师劳神用也。序文既梓。冠于卷端。私恐人不审其所由 现代汉语译本： 有一位善士从滇南来拜见（慧云）禅师。弟子我曾经在鸡足山礼拜，祈求能见到迦叶尊者。梦中感应到韦驮天尊者显灵说：‘迦叶尊者已经到了华山弘扬戒律。你如果想亲自拜见，可以去那里。’因此前来礼拜（慧云禅师）。禅师恐怕引起大众的疑惑，所以秘密地不肯轻易外传。至于马陵山的枯竭泉水自行涌出，龙眠山的三世冤仇得以消除，冥界众生皈依，神龙护法等等灵异奇事，难以全部记录。其余详细情况可以参考御史李模所撰写的《督河孙在丰二塔铭》，翰林尤侗所撰写的《侍御方享咸二传》，以及方伯丁思孔所撰写的《道行碑》。 有一位名叫宜洁的律师，是禅师的法嗣弟子，他的本名叫书玉，宜洁是他的字，别号佛庵。现在住在古杭（杭州）昭庆寺，说法度化众生。他的学识和才能出类拔萃，道德高尚光明，确实是当世的杰出人物，没有辱没慧云老祖第四代孙的名声。辛巳年（1701年）夏天，我曾经应邀前往肥后州（今熊本县）熊本城的神护教寺讲授《梵网经》。肥前州（今长崎县）岛原城的江东禅寺的住持殷勤邀请我在该寺开坛传戒。因此我留在那里过冬安居。寺主之前曾要求我游览长崎。到达后，我首先拜访了东明山兴福寺。寺主悦峰章禅师是支那（中国）人，他很高兴我来拜访，热情款待，促膝长谈，言语如珠玉般。他赠送给我他所著的《毗尼日用切要香乳记》二卷。《毗尼日用切要》是见月和尚所辑录的，而宜洁律师随后为之作笺注，名为《香乳记》。我恭敬地阅读了它。又因为禅师所谈到的，才知道律师现在昭庆寺，于是我委托禅师将六物图依释四卷附在商船上寄给他。律师见到后非常欢喜，写序文来印证它，并将他所著的《羯磨仪式》二册回赠给我。现在戊子年（1708年）秋九月二十五日，我恭敬地领受了它，因此写一首偈语来表达我的喜悦。之前寄去《依释》，现在领受这份赠礼，都仰赖东明禅师的劳心费神。 序文已经刊印，放在书卷的开头，我私下担心人们不了解其中的缘由。
English
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* (梵网经) 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* (*毗尼日用切要香乳记*). 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* (*六物图依释*) 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* (*羯磨仪式*). 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. --------------------------------------------------------------------------------
Chinese
。撰缘起一篇。诸师事实皆依香乳记出之。兼取于庐山志。其文全存而不敢杀者。令人知支那戒律中兴继承有得其人。保佛道寿命于浊末之运云。 旹 宝永五年岁在徒维困敦冬至后三日 江左安养兰若苾刍湛堂淑槃谭识 现代汉语译本： 撰写一篇缘起。各位法师的事迹都依据《香乳记》记载，并参考《庐山志》。其中的文字全部保留，不敢删减，是为了让人知道中国戒律复兴，后继有人，保证佛法在末法时代的延续。 时维： 宝永五年（1708年）岁在戊子年冬至后三日 江左安养兰若比丘湛堂淑槃谭识
English
English version: Compose an introduction. The deeds of all the masters are based on the records of 'Xiangru Ji' (香乳记, Records of Fragrant Milk) and also referenced from 'Lushan Zhi' (庐山志, 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 (宝永五年, 1708), the year being Wuzi (戊子), three days after the winter solstice. Recorded by Bhiksu (苾刍, Buddhist monk) Zhantang Shupan Tan (湛堂淑槃谭) of Anyang Lanruo (安养兰若, Anyang Monastery) in Jiangzuo (江左, area south of the Yangtze River). --------------------------------------------------------------------------------