四分律行事鈔資持記 2.170

2.170

別顯中，僧緣為二，初句重牒前標。自下，引示，又三，先敘教流之始；後下，正示受緣；即下，結示。初中。漢是朝代，明即帝號。後漢明帝，永平三年，夜夢金人飛空而至，旦集群臣占之；傅毅奏曰：臣按《周書異記》云：西域有神，其名曰佛；昭王時生，穆王時滅；滅時，此方午時天陰，大地震動；白虹一十二道，貫於太微，竟夕至曉；穆王問於群臣，時扈多（臣之姓名上音戶）奏曰：西國聖人入滅之兆，千年之後，教法合流此土；王勅刊之於石，薶於南郊天祠之前；臣算至今，正千年矣；陛下所夢，將必是乎。帝以為然，遂遣蔡愔等十八人，往西國求佛教焉。迦竺者，傳法僧名；即迦葉摩騰竺法蘭，皆中天竺人；時蔡愔等，至月氏國，遇騰蘭；同契遊化，遂迎至洛陽，譯《四十二章經》；又齎畫釋迦像，即此方三寶之始也。迄，亦至也。曹即帝姓，魏是國號；為有後魏相濫，故加姓簡之；自漢明已來，跨一百九十餘年。未稟等者，謂體俗形異也。設復等者，謂法闕事非也。祠即神廟，祀謂祭祀。所以騰蘭不即授歸戒者，此乃聖人知機而作，化存由漸故也。受緣中，又二，初明迦羅行受。亦云柯羅。嘉平，即齊帝時年號，凡得五年；洛陽，即魏所都。立羯磨受者，納法為體，異前形同也。《業疏》云：依法正部，行十僧受戒；又云：神州一統，約受竝誦《四分》之文，即此為始矣。（此土僧尼得戒，功始迦羅；律宗不以繼祖，忘本故也。）文中但云羯磨，則三歸五十，義必具矣。中夏者，大國曰夏，且局此方言中；其實西梵印度，乃閻浮之中心可。改妄習者，立僧法式，替前祠祀。出《戒心》者，令依持也；出謂翻文，心以總要為義；律文雖廣，要歸戒本，故云心也。教宗之亂，自此為始；聰師已前，盛弘《僧祇》，亦由此矣。又下，次明曇諦譯羯磨。曇諦梵言，未詳華語。若據藏中，僧鎧羯磨，亦出曹魏；但迦羅不用，別請曇諦出之；故今但推曇諦，即《僧傳》云：請胡僧出羯磨是也。（迦羅行受，諦但譯文；後人反以諦為祖，獨遺迦羅者，未之思耳。）

In the specific elucidation, the conditions for the monks are twofold: the first phrase repeats the earlier designation. From "Since..." downward, it cites and demonstrates, again in three parts: first, recounting the beginning of the transmission of the teaching; second, directly showing the conditions of reception; and third, concluding the demonstration. In the first part: Han is the dynasty, and Ming is the imperial title. In the third year of Yongping under Emperor Ming of the Later Han, he dreamed at night of a golden man flying through the air and arriving; at dawn he gathered his ministers to divine it. Fu Yi memorialized, saying: "Your servant finds that the Zhou shu yiji states: In the Western Regions there is a spirit whose name is the Buddha; he was born during the time of King Zhao and entered extinction during the time of King Mu. When he entered extinction, here at the hour of noon the sky darkened and the earth shook; twelve bands of white rainbows pierced the Supreme Subtlety enclosure from dusk until dawn. King Mu asked his ministers, and at that time Hu Duo (the servant's surname and given name; the upper graph is pronounced hu) memorialized: 'This is an omen of the Western Sage entering extinction; after a thousand years, his teachings are destined to flow to this land.' The King ordered this carved in stone and buried before the celestial shrine in the southern suburbs. Your servant calculates up to the present, and it is precisely a thousand years. What Your Majesty dreamed must surely be this!" The Emperor considered it correct, and thereupon dispatched Cai Yin and eighteen others to the Western Regions to seek the Buddha's teaching. "Jia-Zhu" refers to the names of the monks who transmitted the Dharma: that is, Kāśyapa Mātaṅga and Dharmaratna, both people of Central India. At that time Cai Yin and the others arrived in the Yuezhi country and met Mātaṅga and Dharmaratna; having formed a shared commitment to travel and transform, they welcomed them to Luoyang, where they translated the Sūtra of Forty-two Chapters; they also brought a painted image of Śākyamuni, which was the beginning of the Triratna in this land. Qi also means "until." Cao is the imperial surname, and Wei is the dynastic title; because there is potential confusion with the Later Wei, the surname is added to distinguish it. From Emperor Ming of the Han onward, over one hundred and ninety years elapsed. "Not having received..." and so forth means that their essence was secular while their appearance was different. "Even if they also..." and so forth means that the Dharma was deficient and the matters improper. Ci is a spirit shrine, and si means sacrificial offerings. The reason Mātaṅga and Dharmaratna did not immediately confer the refuges and precepts is that the sages act in accordance with the capacity of beings, and their transformation preserves a gradual progression. In the conditions of reception, there are again two parts: first, explaining Kāla's conducting of reception. He is also called Kela. Jiaping was the reign title during the time of Emperor Qi, lasting five years in all; Luoyang was the capital of the Wei. "Establishing the karmavācanā for reception" means taking the Dharma into oneself to form the essence, differing from the earlier mere similarity in appearance. The Karma Commentary states: "Relying on the Dharma of the authentic school, he conducted the reception of the precepts with ten monks." It also states: "Throughout the unified land of Shenzhou, with respect to reception, they all recited the text of the Dharmaguptaka; this was the beginning of it." (The attainment of the precepts by monks and nuns in this land owed its merit to begin with to Kāla; that the Vinaya School does not reckon him in the succession of patriarchs is due to forgetting the root.) In the text it merely says "karmavācanā", meaning that the three refuges, the five [precepts], and the ten [precepts] are necessarily included in its meaning. "The Central Xia": a great state is called Xia; tentatively restricted to this region, it is called "Central"; in reality, Western India is the center of Jambudvīpa. "Changing false customs" means establishing the monastic procedures to replace the former sacrificial shrines. "Producing the Essence of the Precepts" means enabling them to maintain it; "producing" means translating the text; "essence" (heart) has the meaning of an overarching summary; although the text of the Vinaya is broad, its essentials reduce to the prātimokṣa, hence it is called "essence." The disorder of doctrinal schools began from this; the vigorous propagation of the Mahāsāṃghika-vinaya prior to Master Cong also stemmed from this. From "Further..." downward, it next explains Dharmasatya translating the karmavācanā. Dharmasatya is Sanskrit; its Chinese rendering is not yet clear. According to the canon, Saṃghavarman's karmavācanā also appeared under the Cao Wei; however, Kāla did not use it, but separately requested Dharmasatya to produce it. Therefore, at present we only credit Dharmasatya; this is what the Sengzhuan means by "requesting an Indian monk to produce the karmavācanā." (Kāla conducted the reception, while Dharmasatya merely translated the text; later people conversely regarded Dharmasatya as a patriarch while neglecting Kāla alone, which is thoughtless.)