四部律并論要用抄卷上
Essential Excerpts from the Four Vinayas and Commentaries, Volume 1
救 當護持佛戒 □□□□□
Save. You should uphold and observe the Buddha's precepts.
明戒律緣起第一 明受戒法第二 明結界法第三 明羯磨法第四 明說戒法第五明安居及受日法第六 明自恣法第七 明衣法第八 明功德衣法第九 明淨地護淨法第十 明任究僧徒同住眾法第十一 明三寶物法第十二 明亡比丘輕重物看病囑授法第十三 明五篇七聚持犯輕重第十四明除懺悔法第十五 明會通諸律違負第十六 明諸部雜威儀第十七
Chapter One: The Origins of the Precepts Chapter Two: The Ceremony of Receiving the Precepts Chapter Three: The Method of Establishing Boundaries Chapter Four: The Procedure for Karmic Acts Chapter Five: The Method of Reciting the Precepts Chapter Six: The Method of Rain Retreat and Requesting Additional Days Chapter Seven: The Method of Self-Reflection and Confession Chapter Eight: The Regulations on Robes Chapter Nine: The Method of the Robe of Merit Chapter Ten: The Method of Purifying and Protecting Living Spaces Chapter Eleven: The Regulations for Monastics Living Together Chapter Twelve: The Law of the Three Jewels' Possessions Chapter Thirteen: The Law of Possessions of Deceased Monks, Care for the Sick, and Entrustment Chapter Fourteen: The Five Categories and Seven Assemblies: Faults and Observance Chapter Fifteen: The Method of Repentance Chapter Sixteen: Reconciling Discrepancies Among the Vinaya Texts Chapter Seventeen: Miscellaneous Rules of Conduct from Various Traditions
戒律緣起第一
Chapter 1: Origin of the Precepts
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 Thus-Come One, moved by compassion for all living beings, appeared in the world in the land of Kapilavastu and attained enlightenment under the royal tree. For forty-nine years, he taught beings according to their conditions. As he approached final nirvana, he entrusted this collection of monastic discipline to Upāli. After the Buddha’s passing, the venerable Mahākāśyapa, upholding the Three Treasures, gathered five hundred great Arhats at Rājagṛha to compile the Three Baskets of teachings. During that time, Upāli ascended the seat eighty times over one summer retreat and fully recited the great Vinaya Piṭaka, which comprised eighty recitations. He entrusted it entirely to Mahākāśyapa. Before entering nirvana, Mahākāśyapa passed the Vinaya to Ānanda. Ānanda, at the end of his life, entrusted it to two great masters: Sāṇavāsa and Madhyāntika. According to the Transmission of the Dharma Treasury, Madhyāntika went to Kashmir to teach, and no further records appear in the scriptures. Sāṇavāsa taught in Rājagṛha and, before passing away, entrusted the Dharma to Upagupta.
From Upagupta backward, there were five great masters, all of whom upheld the entirety of the eighty-four thousand teachings and possessed wisdom and eloquence beyond compare. Upagupta himself, though he had attained such mastery, surpassed even his predecessors in spiritual powers and wisdom. Upagupta had five disciples. The first, Sarvāstivāda, was the founder of the Ten Recitations Vinaya. The second, Dharmagupta, known here as “Dharma Rectifier,” had the capacity for the Great Vehicle and was the founder of the Four-Part Vinaya. The third, Mahīśāsaka, was the founder of the Five-Part Vinaya. The fourth, Vātsīputrīya, was the founder of the Saṅgha Vinaya. The fifth, Kāśyapīya, had no counterpart in this land. These five were all great Arhats, yet they could not uphold the entirety of the eighty-four thousand teachings. Each followed his own understanding, and thus the tradition split into five schools.
The Buddha appeared in this world during the reign of King You of the Zhou dynasty. It was not until Emperor Ming of the Han dynasty that scriptures and images first arrived. About a century later, monks began to appear. Zhi and Zhu had a slight grasp of Chinese and translated a few Buddhist texts from foreign languages. Later, Emperor Yao Xing of the Qin dynasty, who had deep faith in Buddhism, in the eighth year of the Hongshi era, invited the Indian master Kumārajīva to the Caotang Monastery in Chang'an to retranslate the scriptures. Kumārajīva was skilled in local languages and had a profound understanding of Buddhism, and so the Dharma spread widely.
The Ten Recitations Vinaya was translated in the eighth year of Hongshi in the Qin dynasty. A Tripiṭaka master from Kashmīr named Puṇyatrāta, who upheld the Ten Recitations Vinaya, came to Chang'an. Together with Kumārajīva, he began the translation, but before it was finished, the master passed away. Later, Master Huiyuan of Lushan, together with Dharmaruci, continued the work. Subsequently, another Vinaya master from Kashmīr, named Vimalākṣa, who was himself one of Kumārajīva’s teachers, came to the Shijian Monastery in Shouchun and revised the text, adding three more chapters and placing the preface afterward. Thus, the Vinaya tradition in this land began, with the Ten Recitations being the first.
The Four-Part Vinaya was brought by the monk Zhifaling from the Jin dynasty, who personally traveled to Khotan and obtained a foreign text, returning with it to the Qin state. Emperor Yao Xing, in the twelfth year of Hongshi, gathered three hundred accomplished monks at the Zhongxing Monastery in Chang'an and invited the great vehicle Vinaya master Buddhayaśas from Kashmīr to translate the Four-Part Vinaya. The monk Zhu Fonian from Liangzhou served as the Chinese translator, while Dao Yun and others from Qin recorded the text. Thus, the Vinaya teachings flowed eastward, with the Four-Part Vinaya being the second.
The Five-Part Vinaya was brought by a Tripiṭaka master from Kashmīr named Mahādaśa, who carried the text to Yangzhou. In the first year of the Jingping era of the Jin dynasty, in the tenth month, the court official Sima Lian of Langya, together with the monk Zhu Daosheng and others, requested that it be translated. Thus, the monastic discipline spread, with the Five-Part Vinaya being the third.
The Mahāsaṅghika Vinaya was obtained by the monk Faxian of this land, who, valuing the Dharma more than his own life, traveled personally to foreign lands in search of scriptures. He went to Pāṭaliputra in Magadha and copied the text at the Temple of the Heavenly King, south of King Aśoka’s stupa. He brought it back to this country, arriving in Yangzhou in the twelfth year of the Yixi era of the Jin dynasty, in the eleventh month. At the Duchang Monastery, together with the Tripiṭaka master Buddhabhadra, he translated it, along with the six-fascicle Nirvāṇa Sūtra. Thus, the Vinaya tradition in this land flourished, with the Mahāsaṅghika being the fourth.
The Kāśyapīya Vinaya, also known as the Kāśyapa section, was one division of the Vinaya, but since beings at that time had no connection to it, it was not transmitted in this land.