四分律行事鈔資持記 2.167

2.167

《僧傳》，即梁《高僧傳》，嘉祥寺慧皎撰，此引跋摩傳。《壇經》作十一年；祇桓，即此土楊都寺名；慧照等五十人，影福寺尼慧果等三百二十三人，同從重受；僧伽跋摩，此云眾鎧。或問者，傳云：有慧義法師，擅步京邑；見跋摩行重受事，謂為矯異；執志不同，親與跋摩拒論是也。答下，即跋摩語；慧義問曰：夫戒非同見之色也；頃見重受戒者，或依舊臘次，或從後受為始；進退之間，足致深疑。跋摩答曰：人有二種，故不一類；若年歲不滿，胎月未充；則依今受為初；若先年已滿，便入得戒之位；但疑先受有中下心，理須更求境勝，而重受戒；即依本臘而永定也，餘廣如《壇經》。

The Sengzhuan (Biographies of Monks) is the Liang Gaoseng zhuan (Biographies of Eminent Monks), composed by Huijiao of Jiaxiang Monastery; this cites the biography of [Saṃgha]varman. The Tan jing (Platform Sūtra) gives the eleventh year; Jetavana is the name of a monastery here in Yangdu. Fifty people, including Huizhao, and three hundred and twenty-three nuns of Yingfu Monastery, including Huiguo, all followed him to re-receive [the precepts]. Saṃghavarman is translated here as "Armor of the Saṃgha." As for "someone asked": the biography says that there was a Dharma Master named Huiyi who was eminent in the capital. Seeing Varman conduct the matter of re-receiving, he deemed it an artificial irregularity. Holding a differing view, he personally confronted Varman in debate; this is it. The text from "Answer..." downward gives Varman's words. Huiyi asked: "The precepts are not matter that can be seen together. Lately, seeing those who re-receive the precepts, some follow their former seniority of rains-retreats, while others take the subsequent reception as the beginning. Between proceeding and retreating, this is enough to cause deep doubt." Varman answered: "There are two kinds of people, so they are not of one sort. If one's years are insufficient and the months in the womb were not complete, then one relies on the present reception as the beginning. If one's previous years were already fulfilled, one had entered the rank of having attained the precepts; but if one merely suspects that the earlier reception was done with a middling or inferior mind, in principle one must further seek a superior object and re-receive the precepts; one then relies on the original rains-retreat seniority to be permanently established." The rest is as broadly set forth in the Tan jing.