四分律刪繁補闕行事鈔 1.215

1.215

僧為秉御之人，所統其唯羯磨，方能拔群迷之重累，出界分之深根。德實無涯，威難與大。而世尊栖光既久，遺法被世，可得而聞。但為陶染俗風，情流鄙薄；言成瓦礫，妄參真淨之文；行乃塵庸，虛霑在三之數。致使教無成辨之功，事有納非之目。並由人法無宗轄，得失混同歸焉。故律云：若作羯磨，不如白法作白，不如羯磨法作羯磨，如是漸漸令戒毀壞，以滅正法。當隨順文句，勿令增減，違法毘尼。當如是學。雖復僧通真偽，於緣得成前事；羯磨亦漏是非，而乖違號為非法。今欲克翦浮言，發揚聖教，統辨進不，總識科分；後有事條，案文準式。就中分為二：初明作法具緣，後明立法通局，并曲解羯磨。

The saṃgha is the agent of governance, and that which it administers is solely the karman; only then can it uproot the heavy entanglements of the multitudes of the confused and extirpate the deep roots of the worldly realms. Its virtue is truly boundless, its majestic power difficult to match. Yet the Bhagavat has long hidden his radiance, and while his bequeathed Dharma covers the world, it may still be heard. However, because it has been steeped in worldly customs, sentiments have drifted into vulgarity and pettiness; words have turned to rubble, presumptuously intruding into the truly pure texts; practice has become mundane and mediocre, vainly partaking in the status among the three [honored ones]. This has caused the teaching to lack the efficacy of accomplishment, and affairs to suffer the reputation of admitting faults. This is entirely because persons and rites have lacked a guiding framework, so that gain and loss have become jumbled together into the same result. Thus the Vinaya states: 'If in performing a karman one does not make a motion according to the rule of motions, or does not perform a karman according to the rule of karmans, in this way the precepts will gradually be ruined, thereby destroying the True Dharma. You must follow the phrases and sentences, not allowing additions or omissions that contravene the Dharma and Vinaya. You should train thus.' Although the saṃgha may include both the genuine and the counterfeit, depending on the conditions the prior affair may be accomplished; the karman also admits right and wrong, and contravention is termed non-Dharma. Now, wishing to prune superficial words, elucidate the holy teaching, comprehensively determine whether to proceed or refrain, and understand the classifications as a whole, subsequent articles of business may follow the text and conform to the standard. Within this, there are two divisions: first, explaining the complete conditions for performing the rite; second, explaining the universal and specific aspects of establishing the rites, together with a detailed explanation of karman.