大宋僧史略 1.46

1.46

自佛法東傳。事多草昧。故高僧傳曰。設復齋懺同於祠祀。魏晉之世。僧皆布草而食起坐威儀唱導開化略無規矩。至東晉有偽秦國道安法師。慧解生知。始尋究經律。作赴請僧跋讚禮念佛等儀式。凡有三例。一曰行香定座是也。宣律師赴請設則篇大明軏則。圓頂之徒苟不披覽破穀之誚。而乃自貽吁哉。近聞有西江商客。賽願營齋。先示文疏。數僧無能讀者。被商客驅之。一何可笑。後生聞此。當寅夜攻學。一則不虛受施。一則覆庇群僧。一則揚名於四方也。

Since the Dharma was transmitted eastward, affairs were mostly rudimentary and unrefined. Thus the Gaoseng zhuan states: "Even when vegetarian feasts and repentance liturgies were established, they resembled sacrificial offerings." During the Wei and Jin periods, monks all sat on spread grass to eat; in their deportment of rising and sitting, as well as in their chanting and converting, there were virtually no regulations. Coming down to the Eastern Jin, there was Dharma Master Dao'an of the Former Qin. His insightful understanding was innate; he first investigated the sūtras and vinaya, formulating ceremonies for attending invitations, monastic blessings, hymns, veneration, recollecting the Buddha, and so forth. In all there were three models, the first being the offering of incense and setting the seats. In the chapter on "Establishing Rules for Attending Invitations," Vinaya Master Daoxuan clearly elucidated the standards. If those of round-shaven heads do not consult them, incurring the ridicule of being like broken grain, they bring it upon themselves—how lamentable! Recently I heard that a merchant from the Western River made a vegetarian feast to fulfil a vow. When he first presented the written statement, several monks were unable to read it and were driven away by the merchant. How laughable! Later generations hearing of this ought to study diligently late into the night: first, so as not to receive alms in vain; second, to shelter the assembly of monks; and third, to spread their fame to all four quarters.