四部律并論要用抄 1.4

1.4

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.