出家之士，稟戒為體，聚法居身；行必據體而修，故因名隨行；身必稱法而動，故果號法身。誠由發趣有宗，依因得所故也。且夫一識元明，垢淨叵得。從緣流變，彼我熾然；觸物生情，隨妄興業；繫諸有獄，受萬類形；億劫昇沈，罔有寧息。故我如來乘真實道，闢大慈門，將令究盡苦源，故制先除漏業。譬夫伐樹，始必刊枝；豈唯種果無依，抑使根株漸朽；毘尼為教，厥致在茲。伏自蘊結中天，五宗競演。譯傳東夏，四分偏弘；雖九代相承，而六師異轍。而我祖師示四依之像，秉一字之權；軫力扶顛，為如來所使。垂慈軌物，作群生導師。首著斯文，統被時眾；莫不五乘竝駕，七眾俱霑；攝僧護法之儀，橫提綱要；日用時須之務，曲盡規猷。是故歷代重之以為大訓。然則理致淵奧，討論者鮮得其門；事類森羅，駕說者或容遺謬。由是研詳可否，搜括古今；罄所見聞，備舒翰墨。仰承行事之旨，題曰資持。不違三行之宗，勒開卷軸。良以一部統歸三行，三行無越二持；科釋文言，貴深明於法相；銓量事用，使剋奉於受隨。是則教行雙弘，自他兼利；首題一舉，部意全彰。但由聖智通宏，凡情寡陋；以䗍酌海，長嗟罔測其深；捧土塞河，實愧不知其量。式酬祖德，少副夙心；庶永流通，冀裨萬一者爾。
One who leaves the household life takes the precepts as their foundation and gathers the Dharma as their body. In practice, they must cultivate based on this foundation; thus, following the precepts is called "practice according to the path." Their body must act in accord with the Dharma; thus, the resulting state is called the "Dharma body." Truly, this is because one's aspiration arises from a source, and one relies on the cause to obtain the result.
Moreover, the fundamental consciousness is inherently luminous and pure, beyond defilement or purity. Yet, through conditioned arising and change, the dichotomy of self and other blazes up; encountering objects gives rise to emotions, and following delusions creates karma. Bound in the prison of existence, beings take on countless forms, sinking and rising for eons without respite.
Thus, the Tathagata, riding on the path of true reality, opened the gate of great compassion. To enable beings to fully explore the source of suffering, he first taught the elimination of leaky karma—the defilements that sustain rebirth. This is like felling a tree: you must first cut off its branches. Not only will the fruit have no support, but the root and trunk will gradually decay as well. The Vinaya teachings are established for this very purpose.
From the beginning, these teachings were compiled in central India, with five schools competing in their exposition. Translated and transmitted to China, the Dharmaguptaka Vinaya—the Four-Part Vinaya—was widely propagated. Though passed down through nine dynasties, six masters diverged in their interpretations. Our founding patriarch, embodying the form of a "fourfold refuge" and wielding the authority of a single principle, exerted himself to uphold what was falling. Commissioned by the Tathagata, he acted out of compassion as a guide for beings. He first composed this text, covering all people of his time. None were left out: the five vehicles were all driven forward, the seven assemblies all received his teachings. The protocols for assembling monks and protecting the Dharma were outlined in essentials; the daily necessities and timely affairs were described in meticulous detail.
For this reason, generations have valued this work as a great instruction. However, its principles are profound and subtle; few who discuss it have entered its gate. Its contents are vast and varied; those who lecture on it may fall into omissions or errors. Thus, I have examined what is acceptable and what is not, searched through past and present, exhausted what I have seen and heard, and set down my pen and ink. In accordance with the intent of the "Practices," I have titled this work "Zichi" (Sustained Support). It does not deviate from the core of the three practices and has been compiled into scrolls. Indeed, the entire text is unified by these three practices, and these three practices do not go beyond the two kinds of upholding. The commentary on the words and meanings aims to deeply clarify the Dharma characteristics; the evaluation of practical applications ensures that one upholds the precepts in actuality. Thus, both teaching and practice are spread, benefiting both oneself and others. The title alone reveals the full meaning of this work.
However, because the wisdom of the sages is vast and universal, while ordinary beings are narrow and ignorant, it is like using a conch shell to measure the ocean—one sighs at being unable to fathom its depth; or like holding a clod of earth to block a river—one truly feels ashamed of not knowing one's own measure. I write to repay the virtue of our patriarchs and somewhat fulfill a long-cherished wish. May this work circulate forever and perhaps benefit even the smallest number of beings.
歷觀往古述作，凡五十餘家；各謂指南，俱稱盡理。然今所立，頗異昔傳；故於卷首略標五例。一曰定宗，二謂辨教，三敘引用，四明破立，五示闕疑。
Looking back at ancient interpretations, there have been over fifty commentators; each claimed to show the right path, and all said they had fully grasped the truth. However, the approach established here differs somewhat from past traditions. Therefore, at the beginning of this volume, I briefly outline five principles: First, Establishing the Core Doctrine; Second, Distinguishing the Teachings; Third, Explaining the Sources Cited; Fourth, Clarifying What is Refuted and What is Established; and Fifth, Indicating What is Left Open to Question.
初定宗者。三藏分宗，所詮乃異。據行則雖通兼濟，在教則各有司存。往哲未詳，固多濫涉。竝廣談論學，以亂律乘。(即增輝等記，隨文結釋涅槃四果等，竝依法相廣列章門是也。)況復所引之論，多依《俱舍》、《婆沙》，蓋用實宗釋今假部。可謂宗骨顛倒，理味差僻，致令後銳枉費時功。忝在傳持，義當糺正。
Determining the foundation of the teachings: The Three Baskets (Tripitaka) each establish their own central principles, and the meanings they convey differ. Following the path of practice, they all aim toward liberation, but in terms of doctrine, each has its own distinct function. Past scholars were not clear on this and frequently confused the boundaries, mixing discussions and studies in a way that disrupted the order of the Vinaya (monastic discipline) and the Sutras (teachings).(This refers to works like the *Zeng Hui Ji*, which comment on the text and explain the Four Fruits of Arhatship in the *Nirvana Sutra*, systematically listing categories according to the characteristics of phenomena.) Furthermore, the treatises they cited were often based on the *Abhidharmakosha* and the *Mahavibhasha*, which take the perspective of the Sarvastivada school of realism (the Existing School) to explain the current views of the Sautrantika school (the Provisional School). This completely inverts the fundamental principles, distorting the meaning and spirit of the teachings, causing later students to waste their time and effort. As someone entrusted with transmitting the Dharma, it is my duty to correct such errors.
故今言教則唯歸律藏，語行則專據戒科。決持犯之重輕，建僧宗之軌範。此為正本，餘竝旁兼。猶恐專隅，更須明證。《戒疏》大妄戒中斥古云：有人依解廣竪義章，動經他日，意所異也。舉宗以明，持犯為正；自餘隨律之經，略知名相而已。諸經論師自分宗體，彼尚不解律刑，此豈橫知他學。縱有前聞，亦不得述；費時損日，徒張無益。自宗猶困於未聞，況餘經論，何由道盡！可謂不識分量也；須臾死去，莫浪多事等。(已上全文。)請考斯文，足為龜鏡；宜須反跡，勿事氷情。
Therefore, for the sake of teaching, we rely solely on the Vinaya-pitaka; for the sake of practice, we depend exclusively on the rules of discipline. We determine the gravity of offenses and establish the model for the monastic community. This is the fundamental approach, with other matters being secondary. To avoid one-sidedness, we need clear evidence. Regarding the heavy precept on false claims, the "Commentary on the Precepts" criticizes those in the past who wrote extensive doctrinal treatises based on their understanding, spending days on them--an error in intention. Taking the school's core position as our guide, upholding the precepts and transgressions is central. As for other scriptures that discuss discipline, a superficial understanding of their key terms is sufficient. Scholars of various sutras treatises have their own focus; they are not familiar with monastic law, so how can they presume to understand other teachings? Even if they have heard something before, they should not elaborate; it wastes time and brings no benefit. Our own school still struggles with what it has not yet heard--how can we exhaust all other scriptures and treatises? This truly reflects a lack of perspective. Life is brief; do not waste time on unnecessary matters. (The above is the complete text.) Consider this passage; it serves as a clear mirror. You should turn inward, not let emotions freeze your understanding.
二辨教者。夫教者以詮表為功，隨機為用。雖廣開戶牖，而軌度無差；雖剋定楷摸，而攝生斯盡。圓音隨應，情慮難求；且依《業疏》三宗，以示一家處判。然教由體立，體即教源；故須約體，用分教相。一者實法宗。即薩婆多部。彼宗明體則同歸色聚，隨行則但防七支；形身口色，成遠方便。此即當分小乘教也。二者假名宗。即今所承曇無德部。此宗論體則強號二非，隨戒則相同十業；重緣思覺，即入犯科。此名過分小乘教也。三者圓教宗。即用涅槃開會之意，決了權乘同歸實道。故考受體，乃是識藏熏種；隨行即同三聚圓修，微縱妄心，即成業行。此名終窮大乘教也。然今《四分》，正當假宗。深有兼淺之能，故旁收有部；教蘊分通之義，故終會圓乘。是則大小通塞假實淺深，一代雄詮，歷然可見。
Now, to clarify the teachings: "Teachings" function to express meaning and serve according to the capacity of beings. Although they open many doors widely, their guiding principles are without error. Although they establish fixed models, they fully encompass all beings. The perfect sound responds to each being's needs, but the depths of mind and intention are difficult to fathom. For now, let us rely on the Three Approaches of the *Yishu* to show how one school classifies its teachings.
Teachings are established based on essence, and essence is the source of the teachings. Therefore, we must use essence to distinguish the characteristics of the teachings.
First, there is the **School of Real Dharmas**, which is the Sarvāstivāda tradition. This school holds that essence is ultimately reducible to material form. In practice, it only prevents the seven physical actions; it focuses on controlling the body and speech to create a basis for future practice. This represents the **Lesser Vehicle** teachings as they apply to a specific level.
Second, there is the **School of Provisional Names**, which is the Dharmaguptaka tradition, the one we follow today. This school discusses essence as the two "non-entities" (neither matter nor mind), and its precepts correspond to the ten kinds of actions. When the mind reflects on repeated conditions or intentions, it becomes subject to the rules of transgression. This is called the **excessive Lesser Vehicle** teaching, transcending ordinary limitations.
Third, there is the **Perfect Teaching School**, which uses the intent of the *Nirvāṇa Sūtra* to reveal and unite the provisional teachings, leading them all to the ultimate truth of Reality. Therefore, when examining the essence of the precepts, it is the seeds stored in the Alaya consciousness. Practice is then identical to the perfect cultivation of the three pure precepts. Even a slight indulgence of deluded thought becomes an action that creates karma. This is called the **ultimate Great Vehicle** teaching.
Now, the *Four-Part Vinaya* is precisely the provisional name tradition. However, it deeply possesses the ability to incorporate the shallow; thus it also includes the Sarvāstivāda tradition laterally. Its teachings contain the meaning of penetrating the provisional to reach the universal, so they ultimately merge with the Perfect Vehicle. In this way, the distinctions of Greater and Lesser, open and closed, provisional and real, shallow and profound—all the magnificent statements of the Buddha's sacred teachings—can be clearly seen.
三引用者。自古引文多無楷式。或全寫經論，或具錄祖乘，或汎列儒書，或多援字解。既乖鈔旨，實穢真宗。今意所存，類分三別。初用三藏意。聖教繁富，未可具舒；《事鈔》建題，撮要為本。故下序云：自外不盡之文，必欲尋其始末，則非鈔者之意。今或申明幽隱，或讎校差違；竝具引正文，仍隨難注釋；自餘易曉，例不廣之。二明用祖教者。謂《疏鈔、傳錄、儀集、圖誥》，部文既廣，非學不知。其或以後廢前，或指廣如彼，或斥奪謬妄，或和會異同；諸餘義章，例亦不舉。三用俗書者。莊嚴章句，違律刑科；讚詠外書，如經極誡。祖乘有用，義不徒然；或是舉俗況道，或復取義助文。豈得專事浮華，混同世論！今或語勢相涉，或借用彼文。但撮要示之，令知所出；及論字體，多從義訓；兼復通依眾典，不必專據字書。
Three Categories of Citation. In the past, citations have lacked any standard format. Some would write out entire sutras and commentaries; others would record the entire texts of patriarchs' works; many would indiscriminately list Confucian writings, while many others would rely excessively on word-for-word definitions. Such practices contradict the very purpose of making excerpts and actually defile the true teachings.
To address this, the intended meaning here is classified into three categories.
**First**, the use of the Three Baskets (Tripitaka). The sacred teachings are vast and abundant, and cannot be fully presented. The *Shi Chao* (Eventual Practices Digest) establishes its structure based on key principles. As the preface will state, "Any passages not fully covered here must be sought in their original sources—to demand their complete details misses the intention of this digest." Therefore, citations in this category either clarify obscure points or correct discrepancies and errors. We quote the original text directly, and add annotations where challenges arise. For passages that are readily understandable, we generally do not expand upon them.
**Second**, the use of the patriarchs' teachings. This refers to works such as commentaries (疏s), sub-commentaries (鈔s), transmitted records (錄s), collected rituals (儀s), collections of monastic rules (集s), and diagrams (圖s). Because these texts are extensive, those who have not studied them will not understand their meaning. In cases where later works overturn previous views, or where we need to direct the reader to a broader discussion (beginning with "this is explained in detail in such-and-such text"), or where we need to refute and reject erroneous statements, or where we reconcile conflicting views—we will cite directly. Other points of doctrine will generally not be raised.
**Third**, the use of secular texts. Decorous or ornate phrasing violates the precepts' regulations and rules of punishment. The Buddha, in the sutras, gave the sternest warnings against praising secular, non-Buddhist writings. The patriarchs did use them in their works, but this served a purpose, never being without reason. Sometimes secular examples were used to explain the Way; at other times, their phrasing was borrowed to support the textual meaning. How could we merely focus on superficial elegance and confuse them with mundane discourse! Therefore, in the present work, we may use them in two ways: either when the phrasing of a secular text is connected to our topic, or when we borrow a phrase from one. In both cases, we will only present the key idea to show its source. Regarding the study of character forms and meanings, we generally follow the definitions found in commentaries and standard works on meaning; furthermore, we rely on various classical texts, not just dictionaries.
四破立者。慈訓遠流，傳迷彌眾。考教義則綱領俱喪，逐名相則得失互彰。必委而攻之，則過成繁費。苟縱而不舉，則人惑多岐。至於大義有妨，或復異計難革；但隨文略指，使理有所歸；逐事爭鋒，甚非今意。
The Four Refutations: Compassionate teachings spread far and wide, yet those who transmit them only confuse more people. Examine the doctrines, and all their key principles are lost; chase after names and forms, and gains and losses become interwoven. If we attack every error, it becomes an endless waste; but if we let them all go, people become lost in countless diverging paths. When the great meaning is obstructed, or stubborn wrong views refuse to change, we merely point out the key points in passing, so that the truth finds its proper place. To argue each issue in full detail is far from my present intention.
五闕疑者。斯鈔大體，詞簡事周。淺識寡聞，何由盡曉！竊恐相承傳濫，或是抄寫乖真，或詳覈未通，或撿尋未獲。義非臆度，例竝闕如。或但標曰未詳，或且俱存眾說，或擬尋文據，或俟後講磨。蓋遵聖論推本之懲，抑憑祖教廢前之例故也。覽斯五例，臧否條然；且舉大端，餘廣如後。
Five categories of unresolved matters are established. This commentary is concise in wording yet comprehensive in content. Those with shallow understanding and little learning cannot fully comprehend it. I worry that errors may have been passed down through transmission, that copying might deviate from the truth, that detailed investigation may not have been completed, or that references may not have been found. When the meaning cannot be guessed, examples are left as missing. Sometimes it is simply marked as "unknown," other times multiple theories are preserved, there may be plans to search for textual evidence, or future discussion and refinement may be awaited. This follows the sage's teaching on tracing the source, and relies on the ancestral tradition's precedent of leaving gaps. Examining these five categories, the strengths and weaknesses are clear; the main points are given here, and further details follow below.