四分律行事鈔資持記 1.43

1.43

對異宗中，初科，上句明佛意。毘尼之教，因茲而制，故云來也。即《義鈔》云：如來始於鹿苑，終至鶴林，隨根制戒，乃有萬差；良由眾生根器不同，樂聞有異，故令聖制輕重不等，緩急有殊；諸部輕重乃有無量，雖復不同，各稱根性；皆有奉行之益，以是義故，聖制本有五名。又引《付法藏傳》，佛現在世，分為五部等。（大集夢㲲亦同此意。）若爾，《義鈔》下文復云無五意者？答：此明佛在不分之意，謂隨機立制，豈有五意！故使現在但有五名，不分五別；不妨輕重緣急，即是懸被將來。故彼云聖者之制，現無五意，但有懸記之言；佛去世後，始有諸部分張等。次句彰異。言多別者，統論分部。初則二部剏初各集；次一百年後，上座部中分出五部；又云：二百年後分十二部；四百年後分十八部（通根本為二十）；乃至復分五百部。（備如《義鈔》，此不煩引。）相傳云：本作宗則有其十八，後修時改為多別。故知此語通含，非唯五部。

In “Contrasting with the Different Schools,” in the first subsection: The first line clarifies the Buddha’s intent. The teaching of the Vinaya was instituted on this account, hence it says “arrival.” As the Meaning Manual says: From beginning in the Deer Park to ending in the Crane Forest, the Tathāgata instituted precepts according to capacities, resulting in myriad variations; truly because the faculties and vessels of sentient beings differ and their preferences in listening vary, he caused the holy regulations to vary in weight and differ in urgency; the weight among the various schools is indeed immeasurable, and although they differ, each accords with faculty and disposition; all have the benefit of observance and practice; on account of this meaning, the holy regulations originally had five designations. It also quotes the Record of the Transmission of the Dharma Pitaka that during the Buddha's presence in the world, it was divided into five schools, etc. (The Mahāsaṃnipāta's dream of the piece of cloth also shares this meaning.) If so, why does the text below in the Meaning Manual state that there were no five intents? Answer: This clarifies the intent of not dividing while the Buddha was in the world, meaning that when establishing regulations according to capacities, how could there be five intents! Therefore, while in the world there were only five designations, without dividing into five separate [sects]; yet this does not prevent their urgency of conditions and weight from tacitly addressing the future. Thus it says that regarding the Sage's regulations, there were currently no five intents, only words of prospective prediction; only after the Buddha left the world did the various schools divide and scatter, and so forth. The next line displays the differences. “Many differences” speaks generally of the division into schools. First, the two schools initially assembled separately; next, after one hundred years, five schools emerged from within the Sthaviravāda; it also says: after two hundred years it divided into twelve schools; after four hundred years it divided into eighteen schools (amounting to twenty including the root schools); and up to further dividing into five hundred schools. (These are fully set forth in the Meaning Manual and need not be cited here.) Tradition says: The original text had “the schools then had their eighteen,” which was later revised upon editing to “many differences.” Hence we know this phrase is broadly inclusive, not only referring to the five schools.