曇無德部四分律刪補隨機羯磨序
京兆崇義寺沙門道宣集
Collection by Monk Daoxuan of Chongyi Temple in Jingzhao
原夫大雄御㝢，意惟拯拔一人；大教膺期，總歸為顯一理。但由群生著欲，欲本所謂我心，故能隨其所懷，開示止心之法。然則心為生欲之本，滅欲必止心元，止心由乎明慧，慧起假於定發。發定之功，非戒不弘，是故特須尊重於戒。故《經》云：「戒為無上菩提本，應當一心持淨戒。」持戒之心，要唯二轍，止持則戒本最為標首，作持則羯磨結其大科，後進前修，妙宗斯法。故《律》云：「若不誦戒羯磨，盡形不離依止。」
The great sage, in his vast compassion, intended to save even a single person; the great teaching, in its appointed time, ultimately aims to reveal a single truth. However, because sentient beings are attached to desires—and desire fundamentally arises from the mind—the teachings were given according to their capacities, revealing methods to calm the mind. Thus, the mind is the root of desire, and to extinguish desire, one must first still the mind’s source. Stillness of mind arises from clear wisdom, and wisdom emerges through the cultivation of concentration. The practice of concentration cannot flourish without discipline, and so discipline must be especially revered. As the sutra says: “Discipline is the foundation of unsurpassed enlightenment; one should wholeheartedly uphold pure precepts.”
The mind that upholds the precepts follows two paths: cessation of wrongdoing, where the fundamental precepts are foremost, and cultivation of virtue, where the monastic procedures form the main framework. Whether one is a beginner or an advanced practitioner, this wondrous teaching is essential. As the Vinaya states: “If one does not recite the precepts and observe the procedures, one should not leave the guidance of a teacher for one’s entire life.”
自慧日西隱，法水東流，時兼像正，人通淳薄。初則二部、五部之殊，中則十八、五百之別。末則眾鋒互舉，各競先驅，人或從緣，法無傾墜。然則道由信發，弘之在人，人幾顛危，法寧澄正？所以羯磨聖教，綿歷古今，世漸增繁，徒盈卷軸。考其實錄，多約前聞；覆其宗緒，略無本據。師心制法者不少，披而行誦者極多，輕侮聖言，動𦁊刑網，皆務異同之見，競執是非之迷，不思反隅，更增昏結，致使正法與時潛地矣。故佛言：「若作羯磨，不如白法作白，不如羯磨法作羯磨，如是漸令正法疾滅。當隨順文句，勿令增減、違法毘尼。當如是學！」慈誥若此，妄指寔難。
Since the sun of wisdom set in the West and the Dharma waters flowed eastward, the times have encompassed both the age of semblance and the age of decline, with people ranging from the pure to the shallow. At first, there were differences between the two schools and the five schools; in the middle period, distinctions arose among the eighteen and the five hundred. In the end, many schools raised their banners, each vying to lead the way. People may follow conditions, but the Dharma does not falter.
Yet the path is awakened through faith, and its propagation depends on people. When people are on the brink of peril, how can the Dharma remain clear and upright? Thus, the sacred teachings on monastic procedures have endured through ancient and modern times, gradually growing more complex, filling volumes upon volumes. Examining their actual records, most rely on earlier accounts; reviewing their lineage and principles, they often lack a solid foundation. Many have devised rules based on personal views, and countless others have adopted and recited them. Disrespecting the sacred words, they risk entanglement in the net of offenses, all clinging to views of difference and disputing over right and wrong. Without reflecting on their errors, they only deepen confusion, causing the true Dharma to fade with the times.
Therefore, the Buddha said: "If, when performing a monastic procedure, one does not follow the proper method for making a declaration, or does not follow the proper procedure for the act itself, this gradually causes the true Dharma to perish swiftly. One should adhere to the wording, neither adding nor subtracting, and not violate the Vinaya. This is how one should learn!" Such compassionate instruction makes reckless interpretation truly difficult.
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。
四分律刪補隨機羯磨卷上
集法緣成篇第一 諸界結解篇第二諸戒受捨篇第三 衣藥受淨篇第四諸說戒法篇第五 諸眾安居篇第六諸自恣法篇第七 諸衣分法篇第八諸罪懺法篇第九 雜法住持篇第十