三 此土流傳之次第
曹魏時，始譯《僧祇戒心》、《四分羯磨》。斯二部，初傳洛陽，是為大僧受戒之始也。
During the Cao Wei period, the *Sangha Vinaya Heart* and *Four-Part Karma* were first translated. These two texts were initially transmitted in Luoyang, marking the beginning of full ordination for monks.
（此據南山所傳。若約他家傳述，漢靈帝以後，北天竺有五沙門，創與此方五人受戒。所誦戒本，即古戒本是也。）
(According to the tradition passed down by Nanshan. If we consider other schools' accounts, after Emperor Ling of Han, five monks from North India first gave the precepts to five individuals in this land. The precept text they recited was the ancient precept text.)
其時比丘尼唯從一眾邊受。至劉宋文帝時，有西尼來，乃足十數。是為比丘尼於二部中受戒之始也。
At that time, bhikkhunīs only received ordination from one assembly. It was not until the time of Emperor Wen of the Liu Song dynasty that bhikkhunīs from the West arrived, completing the required number of ten. This marked the beginning of bhikkhunīs receiving full ordination in both assemblies.
姚秦弘始六年至八年，譯《十誦律》。
姚秦弘始十二年至十五年，譯《四分律》。 以上二種，譯於關中。
東晉安帝義熙十四年，譯《僧祇律》。
劉宋景平元年，譯《五分律》。 以上二種，譯於江左。 此四種，所譯時代略同也。
唐天后久視至睿宗景雲時，譯《根本說一切有部律》。 此律南山未見。
江南、嶺表，《十誦》先盛。關中（陝西）諸處，多承《僧祇》。《四分》雖譯於姚秦，而至元魏孝文時，法聰乃始弘揚。法聰本習《僧祇》，因考受體，遂弘《四分》。五傳至智首，智首傳於南山，四分一宗乃大盛焉。
《五分》罕有弘通者。南山嘗稱其文勝，而傷歎也。
《根本說一切有部律》，翻譯最為完密。但譯布稍後，適在《四分》盛行之時，故未傳布。