僧羯磨 1.4

1.4

素以銳思弱齡，留情斯旨，眇觀至教，式考義途，丞歷炎涼，庶無大過誤耳。然自古諸德取解不同，各述異端，總有五本：一本一卷，曹魏鎧律師於許都集（題云「曇無德雜羯磨」。以結戒場為首，受日加乞不入羯磨，屢有增減，乖於律文）；一本一卷，曹魏曇諦於雒陽集（題云「羯磨一卷」，出《曇無德律》。以結大界為首，受日增乞牒入羯磨。魏郡礪律師受持此本。銳想箴規，雖去尤非，未祛謏過。分為兩卷，并造義釋）；一本一卷，元魏光律師於鄴下集（此同曇諦集本，述錄不順正文）；一本兩卷，隋願律師於并州撰（題云「羯磨卷上」，出《曇無德律》。願雖自曰依文，無片言增減。然詳律本，非無損益。兼造章疏，并汾盛行）；一本一卷，皇朝宣律師於京兆撰（題云「刪補隨機羯磨」。斯有近棄自部之正文，遠取他宗之傍義；教門既其雜亂，指事屢有乖違。并造義疏，頗行於代）。素於諸家撰集，莫不研尋，校理求文，抑多乖舛。遂以不敏，輒述幽深，分為三卷，勒成一部，庶無增減，以適時機，祇取成文，非敢穿鑿。惟願戒珠增照，叶日月而齊明；繫草傳芳，與天地而同朽。後之覽者，知斯志焉。

From my youthful years of keen reflection, I, Huaisu, have set my mind upon this intent. Contemplating the ultimate teaching from afar and examining the pathways of meaning, though having passed through many hot and cold seasons, I hope to be free from great errors. However, since antiquity, various venerable masters have differed in their understanding and have each presented divergent traditions, of which there are five texts in total: One text in one fascicle, compiled in the capital Xuchang by Vinaya Master Kai of the Cao Wei (entitled Dharmaguptaka Miscellaneous Karman Procedures; it begins with binding the sīmā-maṇḍala, does not include additional requests on the day of reception into the karman, repeatedly makes additions and omissions, and deviates from the text of the Vinaya). One text in one fascicle, compiled in Luoyang by Dharmasatya of the Cao Wei (entitled Karman in One Fascicle, extracted from the Dharmaguptaka Vinaya; it begins with binding the mahāsīmā, and appends additional requests on the day of reception into the karman. Vinaya Master Li of Wei Commandery upheld this text; striving keenly to correct and regulate it, although he removed the errors, he did not dispel the minor faults; he divided it into two fascicles and also composed a conceptual commentary). One text in one fascicle, compiled in Ye by Vinaya Master Guang of the Yuan Wei (this is identical to Dharmasatya's compiled text, yet its accounts and records do not conform to the correct text). One text in two fascicles, authored in Bingzhou by Vinaya Master Yuan of the Sui (entitled Karman Fascicle One, extracted from the Dharmaguptaka Vinaya; although Yuan himself claimed to rely on the text without adding or omitting a single word, careful examination of the Vinaya text shows it is not without alterations; he also composed an exposition and commentary, which circulated widely in the Bing and Fen regions). One text in one fascicle, authored in the capital district by Vinaya Master Xuan of our August Dynasty (entitled Deleted and Supplemented Karman Procedures Adapted to Capacities; this text abandons near at hand the correct text of its own school and takes from afar the secondary meanings of other traditions; the doctrinal doors are thus mixed and disorderly, and the designation of matters repeatedly suffers contradictions; he also composed a conceptual commentary, which is quite popular in the present age). Among the compilations of these various masters, there are none that I, Huaisu, have not investigated and examined; collating the principles to seek the texts, I find them overwhelmingly discordant. Hence, through my humble lack of talent, I have ventured to recount their profound depths, dividing them into three fascicles and forming a single work. Hoping to avoid additions and omissions so as to suit the needs of the time, I have simply adopted the established text, not daring to force arbitrary interpretations. My only wish is that the jewel of the precepts may increase in radiance, matching the sun and moon in equal brilliance; and that holding fast to the precepts like tied grass may transmit fragrance, perishing only with heaven and earth. May those who read this in the future understand this aspiration.