毘尼心 1.4

1.4

如來成道十二年中。為諸利根略制戒律。十二年後終至涅盤。為諸鈍根多行毀犯。隨缺補過廣制戒律。譬如納衣有孔方補。佛臨涅槃時以此律藏付囑優婆離。佛滅度後摩訶迦葉匡究三寶。簡取五百大阿羅漢　於王舍城結集法藏。爾時優婆離一夏之中八十度昇高坐。具足誦出大毘尼藏。如佛所說。是真淨教有八十誦。悉以付囑摩訶迦葉。此迦葉將入滅度。以此律藏付囑阿難。而阿難將欲滅度付二大士。一名商那和脩。二名末田地。依付法藏經說。尊者末田地向罽賓行化。不在經中。更不見記也。商那和脩在王舍城行化。而商那和脩臨滅度時。以此法藏付囑優波毱多。已上有五大師。皆總持八萬法藏。智辯超群。神通莫測。而毱多有五弟子。一名薩婆多。二名曇無德。三名彌沙塞。四名婆麁富那。五名迦葉惟。此五人者於大藏中神解不周闕於圓通。又皆是聖智。觀末代凡夫根鈍不能具受大毘尼藏。各自簡略取捨不同。隨眾生所樂分為五部（周幽王時佛出世。漢明帝時經像來至。一百年許始有比丘支竺。微解漢語。翻經本。至秦主姚興深信佛法。以弘始八年於長安草堂寺。諸天竺沙門羅什法師。更譯胡本。什法師善解方音。明曉佛法。於是廣流布矣）。

During the twelve years after the Tathāgata attained awakening, he briefly established the precepts and vinaya for those of sharp faculties. After twelve years, right up until he entered nirvāṇa, because those of dull faculties committed many violations, he broadly established the precepts and vinaya, remedying errors as deficiencies arose, just as one mends a patched robe only when it has holes. When the Buddha was approaching nirvāṇa, he entrusted this Vinayapiṭaka to Upāli. After the Buddha's parinirvāṇa, Mahākāśyapa upheld and investigated the Three Jewels, selecting five hundred great arhats to compile the Dharma treasury at Rājagṛha. At that time, Upāli ascended the high seat eighty times over the course of a single summer, reciting the great Vinayapiṭaka completely, just as spoken by the Buddha. This true and pure teaching had eighty recitations, all of which were entrusted to Mahākāśyapa. When Kāśyapa was about to enter parinirvāṇa, he entrusted this Vinayapiṭaka to Ānanda. When Ānanda was about to enter parinirvāṇa, he entrusted it to two great beings: the first was named Śāṇavāsa, and the second was named Madhyāntika. According to the Fu fazang jing, the Venerable Madhyāntika went to Kashmir to carry out propagation, and being outside the text, is not recorded further. Śāṇavāsa carried out propagation in Rājagṛha. When Śāṇavāsa was approaching parinirvāṇa, he entrusted this Dharma treasury to Upagupta. The above are the five great masters, all of whom retained the eighty thousand Dharma treasuries, had wisdom and eloquence surpassing the multitude, and possessed unfathomable spiritual powers. Now, Upagupta had five disciples: the first was named Sarvāstivāda, the second Dharmaguptaka, the third Mahīśāsaka, the fourth Vātsīputrīya, and the fifth Kāśyapīya. These five men were not comprehensive in their spiritual comprehension of the great treasury and lacked all-penetrating mastery; yet they were also all of noble wisdom. Observing that the ordinary beings of the degenerate age would have dull faculties and be unable to receive the great Vinayapiṭaka in its entirety, each made selections and omissions differently, dividing it into five schools according to what sentient beings delighted in. (The Buddha appeared in the world during the reign of King You of Zhou. During the time of Emperor Ming of Han, the scriptures and images arrived. Only after about a hundred years were there the bhikṣus Zhi and Zhu, who had a slight understanding of the Chinese language and translated scriptural texts. Coming to the Qin ruler Yao Xing, who had deep faith in the Buddha's Dharma, in the eighth year of the Hongshi era, at Caotang Monastery in Chang'an, Master Kumārajīva, along with various Indian śramaṇas, retranslated the foreign texts. Master Kumārajīva was well versed in regional dialects and clearly understood the Buddha's Dharma, whereupon it was widely disseminated.)