四分律刪補隨機羯磨 1.5

1.5

昔已在諸關輔撰《行事鈔》，具羅種類，雜相畢陳，但為機務相詶，卒尋難了，故略舉羯磨一色，別標銓題。若科擇出納、興廢是非者，彼《鈔》明之。此但約法被事，援引證據者，在卷行用。然律藏殘缺，義有遺補，故統關諸部，撮略正文。必彼此俱無，則理通決例；並至篇具顯，便異古藏迹。夫羯磨雖多，要分為八，始從心念，終乎白四，各有成濟之功，故《律》通標一號。今就其時用顯要者，類聚編之，文列十篇，義通七眾，豈敢傳諸學司，將以自明恒務也。

Formerly, in the metropolitan region, I compiled the Xingshichao, which exhaustively gathered categories and displayed miscellaneous marks in full; however, because its practical duties were so complex, it was difficult to understand on a sudden search. Therefore, I have briefly extracted the single matter of karman and distinguished it under a separate title. If one is to classify and select admissions and expulsions, establishments and abrogations, rights and wrongs, that Chao explains them. This [work] merely applies the Dharma to actual matters; those citations and proofs are to be implemented through this scroll. However, as the Vinaya-piṭaka has lacunae and points where omissions need supplementation, I have comprehensively consulted the various divisions and summarized the authentic texts. Where both [texts] are lacking, the matter is decided by general reason; when fully set forth in the chapters, it will indeed differ from the ancient writings. Now, although the karman procedures are numerous, they are essentially divided into eight, beginning with cetanā and ending with jñapti-caturtha[-karman]; each has its efficacious function, which is why the Vinaya gives them a single common name. Now, collecting those that are practically prominent and necessary for current use, I have arranged them into categories: the text is laid out in ten chapters, its meaning applies to the seven classes of disciples; how would I dare transmit this to learned offices? It is merely to clarify my own constant duties.