四分律行事鈔資持記 1.94

1.94

別明中，初科，初二句敘教本具周。斯律藏者，且據所弘《四分》一部。言即能詮，事謂所詮。但下，正明遺缺有四意，初示正意。上二句明去聖時遙，次二句顯法隨時變。此約《四分》結集之時，即當佛滅一百年後，故云渺邈，即遙遠也。聲謂言音，彩謂好相，靡追猶言莫及也。五師相付，百年已來，如來在日親宣之事，莫能反追。教逐時訛，故有遺缺；如優波毱多問尼佛在日事，及令魔現佛，斯可證也。加以下三種，並是兼意，故例標重增之語。捃，居運反，採掇也。前云隨其樂欲，成立己宗；故不樂者，則捨而不存，故有缺矣。上二並是西土結集之差；下二即明此方翻傳之失。《業疏》云：覺明論主誦本東傳；至於翻時，隨出便寫；貴在一本，無暇覆疎，尋復返西；此土行用，故多缺耳。又結淨地四句成白，疏云：此是結集缺文（同上二意）；或是覺明漏誦，又可竺念遺筆（同後二意）。此中欲顯決通，先明殘闕；殘闕之由，不必一致；故以此四詳而求之，然亦不須舉事強配。

Under "Explaining in Detail", the first section, the first two clauses recount that the teaching was originally complete. "This Vinaya Piṭaka" temporarily refers to the single work of the *Four-Part Vinaya* that is propagated. Speech is what delineates; affairs are what is delineated. From "However" downward, he directly clarifies that omissions have four causes; first, he shows the primary cause. The first two clauses explain that the time since the Sage is distant; the next two clauses show that the Dharma changes with the times. This refers to the time of the compilation of the *Four-Part Vinaya*, which was one hundred years after the Buddha's parinirvāṇa; hence it is called "remote", meaning far away. "Voice" refers to spoken sounds; "splendor" refers to fine marks; "impossible to pursue" means beyond reach. Passed down through the five masters over a hundred years, what the Tathāgata personally proclaimed during his lifetime could no longer be recaptured. As the teaching became corrupted over time, omissions occurred; this is corroborated by Upagupta questioning the nun about events during the Buddha's lifetime, and making Māra manifest the Buddha. In addition, the following three causes are secondary, so they are all marked with the phrase "further increased". *Jun* (pronounced *ju* and *yun*) means to gather. It was said earlier that they established their own schools according to what they preferred; therefore, what they did not prefer was discarded and not preserved, which resulted in omissions. The above two were discrepancies in the compilations of the Western Lands; the latter two clarify errors in translation and transmission in this land. The *Karma Commentary* states: "The treatise master Buddhayaśas transmitted the recited text eastwards; when it came to translating it, as he recited it was written down. Priority was given to producing a single manuscript, leaving no leisure to cross-check and annotate, and soon he returned west. Therefore, in its practice and application in this land, many things are missing." Also, regarding the four sentences that constitute the motion for demarcating pure ground, the commentary states: "This is a textual omission from the compilation (the same as the first two causes above); or perhaps Buddhayaśas omitted it in his recitation, or Zhu Fonian left it out of his transcription (the same as the latter two causes)." Here, wishing to reveal how they are resolved and harmonized, he first clarifies the gaps and omissions. The causes of gaps and omissions are not necessarily uniform; therefore, one should investigate and seek them through these four, though one need not forcefully match specific instances to them.