四分律比丘含注戒本序
太一山沙門釋道宣述
Monk Shi Daoxuan of Mount Taiyi
《四分戒本》者，蓋開萬行之通衢，引三乘之正軌也。自法王利見，弘濟在緣，程上聖之悽惶，悼小凡之沈溺。故能闢不諱之門，示祕密之深術；張無問之說，顯初學之津塗。遂靜處而興教源，集眾而宣玄範。前明由序，廣陳發致之功；後列大宗，盛羅機欲所被。約時敷演，通行於是承遵；合潔等聞，正法由茲久住。
The *Four-Part Vinaya* serves as the broad avenue that opens up all virtuous practices and guides the proper path for the three vehicles. Ever since the Dharma King manifested for the benefit of all beings, his compassionate aid has been extended according to conditions, addressing the anxieties of the noble sages and lamenting the drowning of ordinary beings in delusion. Thus, it opens the gate of fearless teaching, revealing the profound methods of the secret path; it proclaims the doctrine without reservation, illuminating the ford for beginners. From quiet places, the source of the teaching arises; among assemblies, the profound model is proclaimed. First, it clarifies the causes and sequence, extensively setting forth the merits of initiation; later, it presents the main principles, richly encompassing the capacities and desires of beings. Timely expounded, it is upheld and followed by all; heard with purity and equality, the true Dharma thereby endures long.
但以時來不競，情變所流，經陣夢㲲之徵，律舒分杖之喻。致使教隨文結，理任情移；雲飛二部、五部之殊，山張十八、五百之異。取其元始所被，無非計情；窮其要會之心，俱通正業。逮乎曹魏之末，《戒本》創傳；終於隋運之初，芟改者眾。或依梵本，或寫隷文，或以義求，或以緣據。讎校諸說，成務蒙然，濫罔前修，翳昏後學。梵本則文旨乖互，方言未融；準《律》則得在宗歸，失於辨相；義求雖有深會，未靜論端；緣據似是具周，止存別見。
原夫正戒明禁，唯佛制、開；賢聖緘默，但知祇奉。故律論所述，咸宗本經；自餘位班，曾未揣度。總敘諸見，師心者多；考定昔緣，良所未暇。今以戒本繁略，隱義局文，用則失儀，捨則非據，若不顯相，人難具依。
The true precepts and clear prohibitions are established and clarified solely by the Buddha; the sages and saints remain silent, knowing only to uphold them with reverence. Therefore, the discussions in the Vinaya all trace back to the original scriptures; as for the rest, the ranking and classifications have never been speculated upon. In summarizing various views, many rely on personal interpretations; examining the origins of past traditions has indeed been neglected. Now, because the precepts are both detailed and concise, their hidden meanings are confined by the text—applying them leads to loss of propriety, while abandoning them lacks proper basis. If their true forms are not made clear, people will find it difficult to follow them completely.
余少仰玄風，志隆清範。昔在帝京，周流講肆，伏膺請業，載紀相尋。何甞不執卷臨文，慨斯壅結。遂以貞觀四年庚寅之歲，薄遊嶽瀆，廣評律宗。但見誦語紛綸，未思弘遠；高譚有務，事用無施。纔羅七五之名，妄居一字之首；但述行藏之要，寧開決正之心？問以戒律廢興，妙憑疏解；約之情通本據，無文可依。自有博學生知，行名雙顯，而神用莫準，情取天乖。余意之所未安，義當依法為定，則諍輪自弭，何俟繁辭！
今試敢依《律本》，具錄正經，仍從佛解，即為注述。文唯一卷，同昔所傳；持、犯兩明，今便異古。庶令初、後兼學，愚、智齊遵。麁知則具三種持律，精練則是一師大化。以斯用求，成濟為極。又以戒各緣起，妄說非無，若不鏡曉，終歸虛託。故隨戒類引，刪要補之。俾夫顯相通班，輕重昭現，足以潤身光德，足以護法匡時。臨文無取謬於文，思義則不資他義。豈直自貽無漏，亦將兼濟有緣。故輒筆記，序之云爾。