四分律行事鈔資持記 1.124

1.124

小乘律論中又三，初明諸律。具云摩訶僧祇，此翻大眾。（從眾為名，即窟內部。）曇無德亦云曇摩毱多，此翻法正，亦云法護、法鏡、法密。（從人為目。）薩婆多，或云薩婆諦婆，此云有。（亦云一切有，從計為名。）彌沙塞此云不著有無觀。迦葉遺亦云迦葉毘，此云重空觀。（此二從行為名。）婆麁富羅亦名婆蹉富羅，此云著有行。（亦從計名。）上列六部。前之四部，戒本廣律，此土已翻，即根本獲一，五部得三；翻傳時代，備如《戒疏》。下之二部，據非今鈔所引；相因列之，知名而已。註云依《大集》者。《義鈔》所引三藏口傳及遺教法律，並以《僧祇》列為五部，所出不同，故此示之。毘尼下，次列諸論。此科所列，名為律論，亦名戒論。《婆沙》、《成實》等，自屬經論。昔人不曉，例云小乘論，傳濫久矣。《多論》下注并傳者，即《師資傳》。《了論》注云：釋正量部者，此亦上座部中分出，律本不到此方，即《了論》所宗也。真諦即陳朝翻經三藏，出疏五卷，解釋《了論》，其文未流東南。《五百問法》，亦云《五百問事經》。《出要律儀》，梁武帝集，凡二十卷。自下，三指廣。如《三千威儀》、《毘跋律決正二部律論》等，皆律之部類。（有云二部、十八二十部，或云《遺教》、《愛道經》等，皆非。）

Within the Hīnayāna Vinayas and treatises there are again three parts; first, clarifying the various Vinayas. In full it is called Mahāsāṃghika, translated here as "Great Assembly" (named after the assembly, which is the internal assembly of the cave). Dharmaguptaka is also called Dharmagupta, translated here as "Dharma-rectitude," and also as "Dharma-protecting," "Dharma-mirror," or "Dharma-secret" (taking its title from a person). Sarvāstivāda, or Sarvāstivādin, is translated here as "existence" (also called "all exists," named after its thesis). Mahīśāsaka is translated here as "contemplation of non-attachment to existence and non-existence." Kāśyapīya is also called Kāśyapa, translated here as "contemplation of twofold emptiness" (these two are named after their practice). Vātsīputrīya is also called Vātsīputra, translated here as "practice of attachment to existence" (also named after its thesis). Listed above are six schools. Of the first four schools, the prātimokṣa and the full Vinayas have already been translated in this land; that is, of the root tradition, one was obtained, and of the five schools, three were obtained; the periods of translation and transmission are set forth fully in the Precept Commentary. The latter two schools are, based on the facts, not cited in the present Transactions Manual; they are listed incidentally merely to make their names known. The note stating "relying on the Mahāsaṃnipāta": The oral transmission of the Tripiṭaka master and the Legal Rules of the Bequeathed Teaching cited in the Meaning Manual both list the Mahāsāṃghika as one of the five schools; because their sources differ, this is indicated here. The section beginning with "Vinaya..." next lists the treatises. Those listed in this section are called Vinaya treatises, also called precept treatises. The Mahāvibhāṣā, the Tattvasiddhi, and so forth naturally belong to sūtra treatises. Ancient scholars did not understand this and uniformly called them Hīnayāna treatises, an inaccurate transmission of long standing. The note below the Sarvāstivāda Vinaya Vibhāṣā stating "together with transmission" refers to the Biographies of Masters and Disciples. The note to the Vinayadvāviṃśatividyā-śāstra stating "explaining the Saṃmatīya school": this was also branched off from the Sthavira school, and its Vinaya root text did not reach this land; it is the school adhered to by the Vinayadvāviṃśatividyā-śāstra. Paramārtha is the Tripiṭaka translator of the Chen dynasty, who produced a five-fascicle commentary explaining the Vinayadvāviṃśatividyā-śāstra, but that text has not circulated to the southeast. The Five Hundred Questions on the Dharma is also called the Scripture of Five Hundred Questions on Affairs. The Compendium of Essential Vinaya Demeanor was compiled by Emperor Wu of Liang, in twenty fascicles altogether. From "from..." onward, the third part refers to the broader range. Works such as the Three Thousand Demeanors and the Vinaya Treatise Determining the Authenticity of the Two Schools of Vinaya belong to the genre of Vinaya texts. (Some say the two schools, eighteen or twenty schools, or say the Bequeathed Teaching, the Gautami Sūtra, and so forth, all of which are incorrect.)