[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832) › 1.5 # 成唯識論了義燈 1.5 成唯識論了義燈 1.5 - **Language:** Classical Chinese ### [1.5](https://indike.org/pramana/in.bauddha.taisho.1832.1.5) 若部分緣由，真諦三藏《部執》疏中一一廣說。昔者，阿難將入涅槃，念曰：佛記罽賓，新云迦葉彌羅，當有比丘，名末田提，於彼國土，流布法眼。即便法付末田尊者，欲此國中，立寺弘法。此國有山，四面高峻，中間極廣，唯有一門，龍王所居，中滿其水。尊者運通，從空而下，向龍王言；意乞一坐具許地。龍王許之。便以通力令坐具寬，侵水將盡。龍王從乞，願留周迴十五里水，為龍所居。因即立寺。僧從既多，淨人復眾，後僧漸少，奴漸群強，自立為王，因號奴國。後此國王號迦葉利師，極甚敬信，每請眾徒入宮說法，中間諸部而共雜居，前後說法，各各有異。王問：所以，具說其由。王曰：今者取誰部定？時迦延子依薩婆多，造《發智論》以示於王，王可弘之。（此上傳說未見正文。） > Regarding the causes and conditions of the sectarian divisions, Tripiṭaka Master Paramārtha explained them in detail one by one in his commentary on the Samayabhedoparacanacakra. In ancient times, when Ānanda was about to enter nirvāṇa, he thought: The Buddha predicted that in Jibin—newly rendered as Kaśmīra—there would be a monk named Madhyāntika who would spread the Dharma-eye in that country. He then transmitted the Dharma to the Venerable Madhyāntika, wishing to establish a monastery and propagate the Dharma in that country. This country had mountains that were high and steep on all four sides, with an extremely wide area in the middle and only one gate; it was the dwelling place of a Nāga King, and the middle was filled with water. The Venerable One exercised supernatural powers and descended from the sky, saying to the Nāga King that his wish was to beg for a piece of ground the size of a sitting mat. The Nāga King granted it. He then used his supernatural power to make the sitting mat expand, encroaching until the water was nearly exhausted. The Nāga King begged him, wishing that water fifteen li in circumference be preserved as a dwelling for the nāga. Thereupon, a monastery was established. The retinue of monks having become numerous, pure attendants (śramaṇoddeśa) also became plentiful. Later, the monks gradually dwindled, while the servants gradually grew numerous and powerful, establishing themselves as kings; hence it was called the Kingdom of Slaves. Later, the king of this country was named Kālirāja, who had very deep reverent faith and frequently invited the assembly of monks into the palace to preach the Dharma. During this period, the various sects lived intermingled, and the Dharma preached earlier and later differed from one another. The king asked for the reason, and they explained its causes in full. The king said: Which sect's determination should be taken now? At that time, Kātyāyanīputra, relying on the Sarvāstivāda, composed the Jñānaprasthāna to present to the king, and the king permitted its propagation. (The above is a traditional account; the canonical text has not yet been seen.) > — English (machine translation) (machine translation) - [Previous: 1.4](https://indike.org/pramana/in.bauddha.taisho.1832.1.4) - [Next: 1.6](https://indike.org/pramana/in.bauddha.taisho.1832.1.6) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1832.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1832~en-mt.1.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1832.1.5](https://indike.org/pramana/in.bauddha.taisho.1832.1.5) · Pramāṇa