出三藏記集 3.19

3.19

薩婆多部十誦律（六十一卷）
薩婆多部者。梁言一切有也。所說諸法一切
有相。學內外典好破異道。所集經書說無有
我所。受難能答以此為號。昔大迦葉具持法
藏。次傳阿難。至于第五師優波掘。本有八十
誦。優波掘以後世鈍根不能具受故。刪為十
誦。以誦為名。謂法應誦持也。自茲以下師
資相傳五十餘人。至秦弘始之中。有罽賓沙
門弗若多羅。誦此十誦胡本來遊關右。羅什
法師於長安逍遙園三千僧中共譯出之。始
得二分餘未及竟。而多羅亡。俄而有外國沙
門曇摩流支。續至長安。於是廬山遠法師慨
律藏未備思在究竟。聞其至止。乃與流支書
曰。佛教之興先行上國。自分流以來近四百
年。至於沙門德式所闕猶多。頃西域道士弗
若多羅者。是罽賓持律。其人諷十誦胡本。
有鳩摩耆婆者。通才博見。為之傳譯。十誦之
中始備其二。多羅早喪中塗而廢。不得究竟
大業。慨恨良深。傳聞仁者齎此經自隨。甚欣
所遇。冥運之來豈人事而已耶想弘道為物
感時而動。叩之有人。必情無所吝。若能為律
學之眾留此經本。開示梵行洗其耳目。使始
涉之流不失無上之津。參懷勝業者日月彌
朗。此則惠深德厚。人神同感矣。幸望垂懷不
孤往心一二。悉諸道人所具。不復多白。曇摩
流支得書。方於關中共什出所餘律。遂具一
部。凡五十八卷。後有罽賓律師卑摩羅叉。來
遊長安。羅什先在西域。從其受律。羅叉後自
秦適晉。住壽春石㵎寺。重校十誦律本。名品
遂正。分為六十一卷。至今相傳焉。
曇無德四分律（四十卷或分四十五卷）
曇無德者。梁言法鏡。一音曇摩毱多。如來涅
槃後。有諸弟子顛倒解義覆隱法藏。以覆法
故名曇摩毱多。是為四分律。蓋罽賓三藏法
師佛陀耶舍所出也。初耶舍於罽賓誦四分
律。不齎胡本而來遊長安。秦司隷校尉姚爽
欲請耶舍。於中寺安居。仍令出之姚。主以無
胡本難可證信。眾僧多有不同。故未之許
也。羅什法師勸曰。耶舍甚有記功。數聞誦習。
未曾脫誤。於是姚主即以藥方一卷民藉一卷
並可四十許紙。令其誦之三日。便集僧執文
請試之。乃至銖兩人數年紀不謬一字。於是
咸信伏。遂令出焉。故肇法師作長阿鋡序
云。秦弘始十二年歲上章掩茂。右將軍司隷
校尉姚爽。於長安中寺集名德沙門五百人。
請罽賓三藏佛陀耶舍出律藏。四分四十卷
十四年訖。十五年歲昭陽奮若。出長阿含。涼
州沙門佛念為譯。秦國道士道含筆受。余以
嘉運猥參聽次。雖無翼善之功。而預親承之
末。略記時事以示來賢。又答江東隱士劉遺
民書末云。法師於大寺出新至諸經。法藏淵
曠日有異聞。禪師於宮寺教習禪道。門徒數
百夙夜匪懈。邕邕肅肅致可欣樂。三藏法師
於中寺出律。本末精悉若覩初制毘婆沙。於
石羊寺出舍利弗阿毘曇胡本雖未及譯。
時問中事發言奇新。貧道一生預參嘉會遇
茲盛化。自不覩釋迦祇洹之集。餘復何恨。而
恨不得與道勝君子同斯法集耳。故撮舉肇
公書序以顯其證焉。
婆麁富羅律（四十卷）
婆麁富羅者。受持經典。皆說有我不說空相。
猶如小兒。故名為婆麁富羅。此一名僧祇律。
律後記云。中天竺昔時暫有惡王御世。三藏
比丘及諸沙門。皆遠避四奔。惡王既死善王
更立還請沙門歸國供養。時巴連弗邑有五
百僧。欲斷事。既無律師又闕律文。莫知承案
即遣使到祇洹精舍。寫此律文眾共奉行。其
後五部轉集。諸律師執義不同各以相承
為是。爭論紛然。于時阿育王言。我今何以測
其是非。於是問僧。佛法斷事云何。皆言。法應
從多王言。若爾當行籌。知何眾多。既而行籌。
婆麁富羅眾籌甚多。以眾多故。改名摩訶僧
祇。摩訶僧祇者。言大眾也。沙門釋法顯遊西
域於摩竭提巴連弗邑阿育王塔天王精舍。
寫得胡本齎還京都。以晉義熙十二年歲次
壽星十一月。共天竺禪師佛馱跋陀。於道場
寺譯出。至十四年二月末乃訖。
彌沙塞律（三十四卷）
彌沙塞者。佛諸弟子受持十二部經。不作地
相水火風相虛空識相。是故名為彌沙塞部。
此名為五分律。比丘釋法顯。於師子國所得
者也。法顯記云。顯本求戒律。而北天竺諸國
皆師師口傳。無本可寫。是以遠涉乃至中天
竺。於摩訶乘僧伽藍得一部律。是摩訶僧祇。
復得一部抄律可七千偈。是薩婆多眾律。即
此秦地眾僧所行者也。又得雜阿毘曇心可
六千偈。又得一部綖經二千五百偈。又得一
部方等泥洹經可五千偈。又得摩訶僧祇
阿毘曇。法顯住三年。學胡書胡語。悉寫之。
於是還。又至師子國。二年更求得彌沙塞律
胡本。法顯以晉義熙二年還都。歲在壽星。
眾經多譯。唯彌沙塞一部未及譯出而亡。到
宋景平元年七月。有罽賓律師佛大什。來至
京都。其年冬十一月。瑯瑘王練比丘釋慧嚴
竺道生於龍光寺。請外國沙門佛大什出之。
時佛大什手執胡文。于闐沙門智勝為譯。至
明年十二月都訖。
迦葉維律（未知卷數）
迦葉維者。一音迦葉毘。佛諸弟子受持十二
部經。說無有我及以受者。輕諸煩惱猶如死
屍。是故名為迦葉毘。此一部律不來梁地。昔
先師獻正。遠適西域誓尋斯文。勝心所感多
值靈瑞。而葱嶺險絕弗果茲典。故知此律於
梁土眾僧未有其緣也。
右五部。其四部至中夏。凡一百有八十卷。
部卷已入經錄最限。

The Sarvāstivāda Daśādhyāya-vinaya (in sixty-one fascicles)

“Sarvāstivāda” means “all exists” in the language of Liang. They assert that all conditioned phenomena have marks of existence. They study both inner and outer scriptures, delight in refuting heterodox teachings, and in the scriptures and treatises they compile they explain that there is no “mine”; because they are able to answer when challenged with objections, they take this as their name. Formerly, Mahākāśyapa fully maintained the Dharma treasury; he transmitted it in turn to Ānanda, down to the fifth master Upagupta. Originally there were eighty recitations. Because later generations would have dull faculties and would be unable to receive it completely, Upagupta abridged it into ten recitations. It is named “recitations” (adhyāya) because the Dharma ought to be recited and maintained. From this point onward, master transmitted it to disciple for more than fifty generations. Reaching the Hongshi era of the Qin, there was a śramaṇa from Kapiśa named Puṇyatāra who recited this Hu text of the ten recitations and came traveling to Guanxi. Dharma Master Kumārajīva, together with three thousand monks at the Xiaoyao Garden in Chang'an, translated it. They had just completed more than two divisions, but before it was finished Puṇyatāra died. Soon after, there was a foreign śramaṇa, Dharmaruci, who arrived in Chang'an in succession. Thereupon Dharma Master Huiyuan of Mount Lu lamented that the Vinaya Piṭaka was not yet complete and longed to bring it to fulfillment. Hearing of his arrival, he sent a letter to Dharmaruci, saying: “The rise of the Buddhist teaching first circulated in the northern states; in the nearly four hundred years since it first branched out and spread here, there are still many deficiencies regarding the moral standards of the śramaṇa. Recently, the Western Regions religious master Puṇyatāra was a vinaya master from Kapiśa who recited the Hu text of the ten recitations. There was Kumārajīva, whose comprehensive talent and broad vision translated it for him. Of the ten recitations, they had only completed two; Puṇyatāra passed away early, and it was abandoned midway, unable to fulfill the great task, which is a cause of profound regret. I have heard that your benevolence brought this text along with you, and I am greatly delighted by this encounter. Is the arrival of mysterious destiny merely a matter of human affairs? I believe that those who propagate the Way for the sake of beings act in response to the times; when someone knocks, you will surely harbor no begrudging feelings. If you can leave this scriptural text for the assembly of vinaya students, opening up and revealing the noble practice to cleanse their ears and eyes, allowing those who are newly embarking on the path not to lose the supreme ford, and making the sun and moon shine ever brighter for those who cherish the superior enterprise, then this benevolence will be deep and its virtue profound, moving humans and spirits alike. I earnestly hope you will deign to consider this and not leave my earnest wish unfulfilled. The details have all been fully related by the monks, so I say no more.” Having received the letter, Dharmaruci then translated the remainder of the vinaya together with Kumārajīva in the Guanzhong region. They finally completed a single whole division, totaling fifty-eight fascicles. Later, there was the vinaya master Vimalākṣa from Kapiśa who came traveling to Chang'an. Kumārajīva had previously studied the vinaya under him while in the Western Regions. Vimalākṣa later went from Qin to Jin, residing at the Shijian Temple in Shouchun. He re-collated the text of the Daśādhyāya-vinaya; its titles and chapters were then corrected, and it was divided into sixty-one fascicles, transmitted down to the present day.

Dharmaguptaka Caturvargika-vinaya (in forty fascicles, or divided into forty-five fascicles)

“Dharmagupta” means “Dharma mirror” in the language of Liang; another pronunciation is Dharmagupta. After the Tathāgata entered nirvāṇa, there were disciples who interpreted meanings invertedly and concealed the Dharma treasury; because it covers the Dharma, it is named Dharmagupta. This is the Caturvargika-vinaya. It was translated by the Tripiṭaka Dharma Master Buddhayaśas of Kapiśa. Initially, Buddhayaśas recited the Caturvargika-vinaya in Kapiśa, and came traveling to Chang'an without bringing a Hu text. Yao Shuang, the Colonel of the Retainers under the Qin, wished to invite Buddhayaśas to observe the rain retreat at Zhongsi Temple and have him translate it. The ruler of Qin, considering that without a Hu text it was difficult to verify its authenticity and that the monks had many disagreements, did not grant permission. Dharma Master Kumārajīva urged him, saying: “Buddhayaśas has remarkable memory skills; I have often heard him recite and practice, and he has never missed or mistaken anything.” Thereupon the ruler of Qin gave him one roll of medicinal prescriptions and one roll of household registers, totaling about forty sheets of paper, and ordered him to memorize them within three days. He then gathered the monks, held the text, and tested him; down to the drams, ounces, number of persons, and ages, he did not err by a single character. Thereupon all were convinced and yielded, and he was finally ordered to translate it. Therefore Dharma Master Sengzhao's Preface to the Dīrgha-āgama says: “In the twelfth year of the Hongshi era of the Qin, the year being shangzhang yanmao, General of the Right and Colonel of the Retainers Yao Shuang gathered five hundred eminent and virtuous śramaṇas at Zhongsi Temple in Chang'an. He invited the Tripiṭaka Master Buddhayaśas of Kapiśa to translate the Vinaya Piṭaka: the Caturvargika in forty fascicles, completed in the fourteenth year. In the fifteenth year, the year being zhaoyang fenruo, he translated the Dīrgha-āgama; the Liangzhou śramaṇa Fonian acted as translator, and the Qin Daoist Daohan served as scribal recorder. Owing to auspicious fortune, I humbly took part in the assembly; though I had no merit of aiding goodness, I took part at the end of personal reception. I briefly record the contemporary events to show them to future worthies.” Furthermore, at the end of his reply letter to the Jiangdong hermit Liu Yimin, he says: “The Dharma Master translates the newly arrived scriptures at Dasi Temple; the Dharma treasury is abyssal and vast, and there are novel teachings heard every day. The Dhyāna Master teaches the practice of dhyāna at Gongsi Temple; his hundreds of disciples are indefatigable day and night, harmonious and dignified, bringing great joy. The Tripiṭaka Dharma Master translates the vinaya at Zhongsi Temple; from beginning to end it is meticulous and exhaustive, as if one were witnessing the first formulation of the rules. The Vibhāṣā master at Shiyang Temple translated the Hu text of the Śāriputrābhidharma, though it is not yet fully rendered; whenever questions are asked about matters therein, his words are extraordinary and novel. In my humble life I have had the fortune to take part in these auspicious gatherings and encounter such flourishing transformation; since I did not witness the assembly at Śākyamuni’s Jetavana, what other regret could I have? My only regret is not being able to share this assembly of the Dharma with gentlemen of superior virtue.” Thus Sengzhao’s letter and preface are cited in brief to present as verification.

Vātsīputrīya-vinaya (in forty fascicles)

“Vātsīputrīya”: they uphold the scriptures and treatises and all assert that there is a self, not speaking of marks of emptiness. Like little children, they are therefore named Vātsīputrīya. Another name for this is the Mahāsāṃghika-vinaya. The postscript to the vinaya says: Formerly, an evil king briefly ruled in Central India. The Tripiṭaka bhikṣus and all the śramaṇas fled far away in all four directions. When the evil king died and a good king was established in his place, he again invited the śramaṇas to return to the kingdom for offerings. At that time, there were five hundred monks in the city of Pāṭaliputra who wished to settle ecclesiastical matters; since there was no vinaya master and they lacked the vinaya text, having no model to rely upon, they immediately dispatched an envoy to Jetavana Vihāra to copy this vinaya text so that the assembly might follow it together. Later, when the five divisions gradually formed, the various vinaya masters held differing interpretations, each considering his own transmission to be correct, and disputes arose in confusion. At that time, King Aśoka said: “How am I now to determine what is right and wrong?” Thereupon he asked the monks: “How are matters settled according to the Buddha's Dharma?” All said: “According to the Dharma, one should follow the majority.” The king said: “If so, we should cast voting sticks to know which assembly is larger.” When the voting sticks were cast, the sticks of the Vātsīputrīya assembly were the most numerous. Because of this multitude, it was renamed the Mahāsāṃghika. “Mahāsāṃghika” means the great assembly. The śramaṇa Shi Faxian traveled to the Western Regions, and at the Heavenly King Vihāra near King Aśoka's stupa in Pāṭaliputra in Magadha, he copied and obtained the Hu text, bringing it back to the capital. In the eleventh month of the twelfth year of the Yixi era of the Jin, the year being in the Shouxing station, together with the Indian Dhyāna Master Buddhabhadra, he translated it at Daochang Temple; it was completed by the end of the second month of the fourteenth year.

Mahīśāsaka-vinaya (in thirty-four fascicles)

“Mahīśāsaka”: those disciples of the Buddha who uphold the twelve divisions of scriptures do not construct marks of earth, water, fire, wind, space, or consciousness. For this reason they are called the Mahīśāsaka school. This is named the Pañcavargika-vinaya. It was obtained in Siṃhala by the bhikṣu Shi Faxian. Faxian's record states: “Faxian originally sought the precepts and vinaya. However, in the various countries of Northern India they were all transmitted orally from master to master, with no written texts to copy. For this reason I traveled far to Central India, and in a Mahāyāna saṅghārāma obtained a copy of the vinaya, which was the Mahāsāṃghika. I also obtained an abridged vinaya text of about seven thousand verses, which was the vinaya of the Sarvāstivāda school, namely that which is practiced by the monks here in the Qin land. I also obtained the Saṃyuktābhidharmahṛdaya of about six thousand verses, a sūtra-string (sūtra) of two thousand five hundred verses, an expansive Nirvāṇa-sūtra of about five thousand verses, and the Mahāsāṃghika Abhidharma. Faxian stayed for three years, learning the Hu script and Hu language, and copied all of them. Thereupon I returned. Reaching Siṃhala, after two years I further sought and obtained the Hu text of the Mahīśāsaka-vinaya.” Faxian returned to the capital in the twelfth year of the Yixi era of the Jin, the year being in the Shouxing station. The various scriptures were mostly translated, but the single work of the Mahīśāsaka had not yet been translated before he died. Reaching the seventh month of the first year of the Jingping era of the Song, the vinaya master Buddhajīva of Kapiśa came to the capital. In the eleventh month of the winter of that year, the Langye Prince of Lian, bhikṣu Shi Huiyan, and Zhu Daosheng invited the foreign śramaṇa Buddhajīva to translate it at Longguang Temple. At that time, Buddhajīva held the Hu text in his hands, and the Khotan śramaṇa Zhisheng translated it; it was entirely completed by the twelfth month of the following year.

Kāśyapīya-vinaya (fascicle count unknown)

“Kāśyapīya”: another pronunciation is Kāśyapīya. Those disciples of the Buddha who uphold the twelve divisions of scriptures explain that there is no self and no experiencer, and they treat the defilements lightly as if they were corpses. For this reason they are named Kāśyapīya. This single vinaya has not reached the land of Liang. Formerly, the late master Xianzhen traveled far to the Western Regions and vowed to search for this text; moved by his supreme resolve, he encountered many divine omens, yet the Pamir Mountains were precipitous and impassable, and he did not succeed in obtaining this scripture. Thus we know that this vinaya has not yet had the karmic conditions to reach the monks of the Liang territory.

The above five divisions: four of the divisions have reached the central lands, totaling one hundred and eighty fascicles. These divisions and fascicles have already been entered into the outermost limits of the scriptural catalog.