四分律行事鈔資持記 2.172

2.172

指出中。《僧傳》，梁慧皎撰（《唐傳》，祖師撰；《宋傳》，贊寧撰；二傳在後，今非所指。）；《名僧傳》，梁寶唱撰。《僧傳》序云：琅耶王巾撰《僧史》；齊竟陵文宣王撰《三寶記傳》，或稱《佛史》，或號《僧錄》等。晉宋雜錄，即俗典。詳今鈔文，多引《僧傳》；然其事跡，遍在諸文，故通指之，今生信奉。故下，顯意。龜辨吉凶，鏡分好醜；千載之下，不容濫迷也。

In pointing out [the sources]: the Sengzhuan was composed by Huijiao of the Liang (the Tang Sengzhuan was composed by the Patriarchal Master; the Song Sengzhuan was composed by Zanning; these two biographies came later and are not what is referred to now); the Mingseng zhuan (Biographies of Famous Monks) was composed by Baochang of the Liang. The preface to the Sengzhuan says: Wang Jin of Langye composed the Sengshi (History of the Saṃgha); Prince Wenxuan of Jingling in the Qi composed the Sanbao ji zhuan (Record and Biographies of the Three Jewels), also called Foshi (History of Buddhism) or Senglu (Monastic Catalogue), and so forth. The miscellaneous records of the Jin and Song are secular works. Examining the present text of the Manual, it mostly cites the Sengzhuan; however, its events and accounts are scattered throughout various texts, so he points to them comprehensively to give rise to faith and reverence. From "Therefore..." downward, it reveals the intention. The tortoise shell discerns auspicious and inauspicious; the mirror distinguishes beautiful and ugly; a thousand years later, it does not allow for confusion or delusion.