高僧傳 11.128

11.128

論曰：禮者出乎忠信之薄，律亦起自防非。是故隨有犯緣，迺製篇目。迄乎雙樹，在迹為周。自金河滅影，迦葉嗣興，因命持律尊者優波離比丘，使出律藏。波離乃手執象牙之扇，口誦調御之言。滿八十反，其文乃訖。於是題之樹葉，號曰《八十誦律》。是後迦葉、阿難、末田地、舍那波斯、優波掘多，此五羅漢，次第住持。至掘多之世，有阿育王者。王在波吒梨弗多城。因以往昔見佛，遂為鐵輪御世。而猜忌不忍，在政苛虐，焚蕩經書，害諸得道。其後易心歸信，追悔前失。遠會應真，更集三藏。於是互執見聞，各引師說，依據不同，遂成五部。而所制輕重，時或不同，開遮廢立，不無小異。皆由如來往昔，善應物機，或隨人隨根，隨時隨國，或此處應開，餘方則制；或此人應制，餘者則開。五師雖同取佛律，而各據一邊，故篇聚或時輕重，罪目不無優降。依之修學，並能得道。故如來在世，有夢疊因緣，已懸記經律應為五部。《大集經》云：「我滅度後，遺法分為五部。顛倒解義，隱覆法藏，名曇無毱多。即曇無德也。讀誦外書，受有三世，善能問難，說一切姓皆得受戒，名薩婆，若帝婆，即薩婆多也。說無有我，轉諸煩惱，名迦葉毘。說有我不說空，名婆蹉富羅。以廣博遍覽五部，名摩訶僧祇。善男子，如是五部，雖各別異，而皆不妨諸佛法界及大涅槃。」又《文殊師利問經》云：「我涅槃後百年，當有二部起，二摩訶僧祇，二大眾。老少同會共出律也。從此部流散，更生七部。二者體毘履部，純老宿共會出律也。從此部流散，更生十一部。」故彼經偈云：「十八及二本，悉從大乘出。無是亦無非，我說未來起。」又執見不同，《傳》中亦有十八部，而名字小異，故以五部為根本。從薩婆多部生四部，彌沙塞生一部，迦葉毘生二部。並是佛泥曰後二百年內，僧祇生六部，流傳至四百年中，曇無德所生也。經中或時止道五師者，舉其領袖而言。或時十八二十，則通列異論也。

The appraisal states: Propriety arises from the decline of loyalty and sincerity, and vinaya likewise originates from guarding against wrongdoing. Thus, as causes of transgression arose, regulations and categories were formulated. Down to the Twin Trees, in terms of worldly traces it was complete. After the Golden River extinguished its reflection, Kāśyapa succeeded and flourished; he thereupon commanded the venerable upholder of the vinaya, the monk Upāli, to bring forth the vinaya-piṭaka. Pāli then held an ivory fan in his hand and recited the words of the Guide. Completing eighty recitations, the text was finished. Thereupon it was inscribed upon tree leaves and entitled the Eighty Recitations Vinaya. Thereafter, Kāśyapa, Ānanda, Madhyāntika, Śāṇakavāsin, and Upagupta—these five arhats successively upheld it. Down to the era of Gupta, there was King Aśoka. The king resided in the city of Pāṭaliputra. Because he had seen the Buddha in a past life, he ruled the world with an iron wheel. Yet being suspicious and ruthless, his government was harsh and oppressive; he burned sūtras and treatises, and harmed various attained beings. Later, he changed his mind and took refuge in faith, regretting his former errors. He assembled the arhats from afar to compile the Tripiṭaka anew. Thereupon, mutually clinging to what they had seen and heard, each citing the teachings of their own masters, based upon different foundations, they formed the five schools. The weight of their regulations differed at times, and their permissions, prohibitions, abolitions, and establishments were not without minor distinctions. All this was because the Tathāgata in former times skillfully adapted to the capacities of living beings, either according to the person or their faculties, according to the time or the country; or what should be permitted in this place was prohibited in another, or what should be prohibited for this person was permitted for others. Although the five masters all took the Buddha's vinaya, each took a side, and so the sections and groupings were at times heavy or light, and the lists of offenses were not without differences of gravity. Practicing and learning in accordance with them, all are capable of attaining the Way. Thus when the Tathāgata was in the world, on the occasion of the dream of the folded cloth, he had already foretold that the scriptures and vinaya would be divided into five schools. The Mahāsaṃnipāta-sūtra says: "After my parinirvāṇa, my bequeathed Dharma will divide into five schools. Those who invert the interpretation of meaning and conceal the treasury of the Dharma are called Dharmagupta, which is Dharmaguptaka. Those who read and recite non-Buddhist books, accept the existence of the three periods of time, are skilled in interrogation, and say that all clans may receive the precepts, are called Sarvāstivādin, which is Sarvāstivāda. Those who teach that there is no self and transform all defilements are called Kāśyapīya. Those who teach that there is a self and do not teach emptiness are called Vātsīputrīya. Those who comprehensively consult the five schools with broad learning are called Mahāsāṃghika. Good sons, though these five schools are each distinct, they all do not obstruct the Dharmadhātu of all Buddhas and the great nirvāṇa." Furthermore, the Mañjuśrīparipṛcchā-sūtra says: "A hundred years after my nirvāṇa, two schools will arise: the second is Mahāsāṃghika, the second the Great Assembly. The elders and the young gathered together to recite the vinaya. Scattering from this school, seven schools were further produced. The second is the Sthaviravāda school, where only the elder seniors gathered to recite the vinaya. Scattering from this school, eleven schools were further produced." Therefore, the verse of that sūtra says: "The eighteen and the two roots / All emerge from the Mahāyāna. / There is neither right nor wrong; / I say they will arise in the future." Furthermore, because of divergent views, the records also have eighteen schools, with slightly differing names, but they take the five schools as the root. From the Sarvāstivāda school arose four schools; from the Mahīśāsaka arose one school; from the Kāśyapīya arose two schools. These all occurred within two hundred years after the Buddha's nirvāṇa; the Mahāsāṃghika produced six schools, which were transmitted down to four hundred years, and produced the Dharmaguptaka. In the sūtras, when only five masters are mentioned at times, it refers to their leaders; when eighteen or twenty are mentioned, it is an exhaustive listing of the divergent treatises.