[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) › [四部律并論要用抄](https://indike.org/pramana/in.bauddha.taisho.2795) › 1.4 # 四部律并論要用抄 1.4 四部律并論要用抄 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2795.1.4) 大聖如來愍悼群有。示生迦夷樹王成道。四十九年隨緣化物。臨涅槃時以此律藏付優波離。如來滅後尊者大迦葉。匡究三寶簡得。五百大阿羅漢在王舍城結集三藏。當時優波離一夏之中八十度昇高坐。具足誦出大毘尼藏。有八十誦。悉以囑大迦葉。迦葉將入涅槃。復以律藏付囑阿難。阿難臨滅付二大士。一名商那和修二名末田地。依付法藏經說。末田地向罽賓行化。經中更不記也。商那和修在王舍城行化。臨滅之時以法付囑優波掬多。自掬多已上有五大師。皆總持八萬法藏。智辯超群。優波掬多雖得總持神通智力莫之能比是。優波掬多有五弟子。一薩婆多。是十誦律主。二曇無德。此方名法正。有大乘根性。即是四分律主。三名彌沙塞。即五分律主。四名婆麁富那。即是僧祇律主。五名迦葉毘。此土未有此。之五人亦皆是大阿羅漢。不能總持八萬法藏。各隨己見遂分為五部。釋迦出世當此土周幽王時。到漢明帝經像始至。逕百年許方有比丘。支竺微解漢語。少翻胡經。至秦主姚興深信佛法。以弘始八年。於長安草堂寺。請天竺沙門羅什法師重翻。舊什法師善曉方音。明解佛法。於是佛法廣流布也　十誦律。以秦弘始八年。罽賓國有三藏法師。名弗若多羅。受持十誦律來到長安。共羅什法師翻出譯。一分未訖。三藏身亡。又有蘆山遠法師。與曇摩流支續翻。後復有三藏律師。名卑摩叉。又復是羅什法師所承習師自來到。壽春石澗寺重校律本。復出三卷。律序置之。於後此土律興。十誦最初　四分律。有晉國沙門支法令。親向于闐國得胡本還到秦國。秦主姚長以弘始十二年。於長安中興寺集令德沙門三百人。請罽賓三藏大乘律師名佛陀耶舍。翻出四分律。涼州比丘竺佛念。護胡為漢。秦國道雲等筆受。律教東流四分第二。第三五分律。有罽賓國三藏法師。名大十。將五分胡本來到楊州。以晉景平元年十月中。晉侍中瑯琊王司馬練共比丘竺道生等請令出之。戒律流行五分第三　摩訶僧祇律。有此土比丘法顯。輕身重法。自詣胡國。求覓經論到摩竭國邑連弗邑。阿育王塔南天王寺寫得胡本。將還此國。以晉義熈十二年十一月到楊州。於鬪場寺共三藏佛陀跋陀翻出并六卷涅槃經。此土律興僧祇第四　迦葉毘律亦名迦葉維一部律。眾生未感不行此土。 > The Great Sage, the Tathāgata, took pity on all sentient beings. He manifested his birth in Kapilavastu and attained enlightenment beneath the tree king. For forty-nine years, adapting to conditions, he transformed beings. When on the verge of nirvāṇa, he entrusted this Vinayapiṭaka to Upāli. After the Tathāgata passed into extinction, the Venerable Mahākāśyapa protected and investigated the Three Jewels, selecting five hundred great arhats to compile the Tripiṭaka at Rājagṛha. At that time, Upāli mounted the high seat eighty times in the course of a single summer, fully reciting the great Vinayapiṭaka in eighty recitations, and entrusted it all to Mahākāśyapa. When Kāśyapa was about to enter nirvāṇa, he in turn entrusted the Vinayapiṭaka to Ānanda. Ānanda, on the verge of extinction, entrusted it to two great beings: the first was named Śāṇakavāsin, and the second was named Madhyāntika. According to the Account of the Transmission of the Dharmapiṭaka, Madhyāntika went to Kashmir to carry out teaching and transformation; the scripture records nothing further \[of him\]. Śāṇakavāsin carried out teaching and transformation in Rājagṛha; when on the verge of extinction, he entrusted the Dharma to Upagupta. Up to Upagupta, there were five great masters, all of whom retained in their entirety the eighty thousand teachings of the Dharma-store, their wisdom and eloquence surpassing all others. Although Upagupta attained such retention, his supernormal powers and the power of his wisdom were beyond compare. Upagupta had five disciples. The first was Sarvāstivāda, the master of the Daśādhyāya-vinaya. The second was Dharmagupta, translated into this land as Fazheng, who possessed the nature and capacity of the Mahāyāna; he was the master of the Caturvargika-vinaya. The third was named Mahīśāsaka, the master of the Mahīśāsaka-vinaya. The fourth was named Bāṣpaka, the master of the Mahāsāṃghika-vinaya. The fifth was named Kāśyapīya, \[whose vinaya\] has not yet reached this land. These five men were also all great arhats. Unable to retain the eighty thousand teachings of the Dharma-store in their entirety, each following his own views, they subsequently divided into five schools. The emergence of Śākyamuni in the world corresponded in this land to the time of King You of the Zhou dynasty. It was not until Emperor Ming of the Han dynasty that scriptures and images first arrived. Only after roughly a hundred years had passed did monks appear. Zhi \[Qian\] and Zhu \[Shixing\] had a slight grasp of the Chinese language and translated a few barbarian scriptures. When it came to the Qin ruler Yao Xing, he had deep faith in the Buddha's Dharma. In the eighth year of Hongshi, at Caotang Monastery in Chang'an, he invited the Indian śramaṇa Master Kumārajīva to retranslate the old \[texts\]. Master \[Kumāra\]jīva was well versed in regional languages and clearly understood the Buddha's Dharma; thereupon the Buddha's Dharma was widely disseminated. As for the Daśādhyāya-vinaya: In the eighth year of the Qin era Hongshi, there was a Tripiṭaka master from the country of Kashmir named Puṇyatāra. Upholding the Daśādhyāya-vinaya, he came to Chang'an, and together with Master Kumārajīva translated it. Before one portion was finished, the Tripiṭaka master passed away. There was also Master \[Hui\]yuan of Mount Lu, who continued the translation together with Dharmaruci. Later, there was another Tripiṭaka vinaya master named Vimalākṣa, who was also the teacher from whom Master Kumārajīva had received instruction. Arriving himself at Shijian Monastery in Shouchun, he re-collated the vinaya text and produced three more fascicles, placing a preface to the Vinaya \[before it\]. Thereafter, vinaya arose in this land, the Daśādhyāya-vinaya being the first. As for the Caturvargika-vinaya: The Jin śramaṇa Zhi Faling personally went to Khotan, obtained the barbarian text, and returned to the state of Qin. In the twelfth year of Hongshi, Yao Xing, the ruler of Qin, assembled three hundred śramaṇas of illustrious virtue at Zhongxing Monastery in Chang'an and invited the Kashmir Tripiṭaka and Mahāyāna vinaya master named Buddhayaśas to translate the Caturvargika-vinaya. The Liangzhou monk Zhu Fonian translated the barbarian into Chinese, and Dao Yun and others of the state of Qin wrote it down. In the eastward flow of the vinaya teachings, the Caturvargika-vinaya was the second. Third, the Mahīśāsaka-vinaya: There was a Tripiṭaka master from Kashmir named Dashi, who brought the barbarian text of the Mahīśāsaka-vinaya to Yangzhou. In the middle of the tenth month of the first year of the Jin era Jingping, Sima Lian, the Attendant-in-Ordinary of the Jin and Prince of Langya, together with the monk Zhu Daosheng and others, requested that it be translated. In the spread of the vinaya precepts, the Mahīśāsaka-vinaya was the third. As for the Mahāsāṃghika-vinaya: There was the monk Faxian of this land who, holding his body lightly and valuing the Dharma highly, personally went to barbarian lands to seek out sūtras and treatises. Arriving in the city of Pāṭaliputra in the country of Magadha, he copied the barbarian text at the Devarāja Monastery south of King Aśoka's stūpa and brought it back to this country. In the eleventh month of the twelfth year of the Jin era Yixi, he arrived in Yangzhou, and at Douchang Monastery, together with the Tripiṭaka master Buddhabhadra, translated it along with the six-fascicle Nirvāṇa Sūtra. In the rise of vinaya in this land, the Mahāsāṃghika-vinaya was the fourth. The Kāśyapīya-vinaya is also called the Single Vinaya of the Kāśyapīyas; because sentient beings have not had the karmic resonance for it, it does not circulate in this land. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2795.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2795.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2795.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2795~en-mt.1.4) — English, machine translation ## Linked texts (1) - [毘尼心](https://indike.org/pramana/in.bauddha.taisho.2792.1.8) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2795.1.4](https://indike.org/pramana/in.bauddha.taisho.2795.1.4) · Pramāṇa