---
title: "太虛大師全書．第一編　佛法總學 · 第一節　經律論之翻譯"
description: "太虛大師全書第一編佛法總學由近代佛教改革領袖釋太虛著於民國時期，成書於二十世紀上半葉。該編為大師佛學思想總綱，系統闡述佛法根本原理，涵蓋教理、修行與世出世法圓融之義。內容包括對佛教經典的統攝解說、人生佛教之理論基礎，以及對傳統佛學的現代詮釋。本書在近現代佛教史上具有里程碑地位，為人間佛教思想奠定理論基石，是研究中國佛教現代轉型與太虛大師思想的重要典籍。"
url: "https://rushiwowen.co/en/r/cmpjj847p000it1s1j7uxpnn1"
---

### 第一節　經律論之翻譯

> Chapter 1: Translation of Sutras, Vinaya, and Abhidharma

自漢明帝夜夢金人，派蔡愔等十八人迎摩騰竺法蘭，白馬馱經像來華後，中華佛法即增高繼長，迄今流行不絕。但摩騰等僅於經中摘譯若干條法義，以示於人而已，若今所傳四十二章經、八大人覺經之類。於後漢西晉間，支謙、竺法護、支婁迦讖等，始稍稍翻譯般若、法華等經，而未能盛宏也。大乘論則猶無傳譯之者。逮鳩摩羅什始廣譯大小乘經論，且宏講之。嗣後佛陀跋陀羅、曇無讖、菩提流支輩，翻傳涅槃，華嚴、地持、十地等經論，流通頗盛。至真諦漸譯講唯識諸經論，入唐初玄奘譯傳最富，義淨所譯亦間及唯識。善無畏、金剛智、不空，專從事譯密教。實叉難陀重譯華嚴。趙宋初，施護、法天等所譯大乘密部居多，此皆其表表可知者。今綜合觀之，童壽為法性經論之大譯師，玄奘為法相經論大譯師，不空為密部經論大譯師，而覺愛、真諦、善無畏，亦其次焉。

又曹魏時法時尊者雖創受戒，律論未度。晉釋道安等，以僧伽闕律儀，頗憂及之。至羅什始與弗若多羅三藏共譯薩婆多部之十誦律，事半未就，得曇摩流支及卑摩羅叉續成之，共六十一卷，是中國有廣律之始也。復由佛陀耶舍譯出曇無德部之四分律，共六十卷。佛陀跋陀羅共法顯譯之僧祇律，得四十卷。而佛陀什譯彌沙塞部之五分律，亦成三十卷。當時四並傳行，唯後代則獨宏曇無德部耳。至迦葉遺律，唯傳戒本，其廣律未傳。（按戒本梵名波羅提木叉，廣律梵名毗尼即毗奈耶。）至唐時義淨三藏譯根本說一切有部律甚多，此外若毗奈耶律，至趙宋時猶有翻譯，然束之大藏，未有宏傳者也。嘗觀各部之廣律，所述律文及緣起之跡大致從同，出入甚少，足見其是從一本轉鈔，各宗派分誦耳。至其造論解說，則各彰宗義，異同者多。各宗釋律之論，中土傳者凡五。一、毗尼母論，二、摩德勒迦論，此二是宗薩婆多律立論者。三、善見論，此解四分律者。四、薩婆多論，此亦釋薩婆多之十誦律者。五、明了論，此依正量部律立論。四律五論，為中土從古所傳稱之小乘律也。

> During the Cao Wei period, although the Venerable Fashi (Dharmakāla) first established the precepts in China, the monastic rules and treatises had not yet arrived. Monks like Dao’an of the Jin dynasty were deeply concerned that the monastic community lacked proper regulations. It was not until Kumārajīva began collaborating with the Tripiṭaka master Puṇyatara to translate the \*Sarvāstivāda Vinaya\* (the \*Ten Recitations Vinaya\*) that progress was made, but the work was left unfinished. Dharmaruci and Vimalākṣa later continued and completed it in sixty-one scrolls, marking the first translation of a full monastic code in China. Subsequently, Buddhayaśas translated the \*Dharmaguptaka Vinaya\* (\*Four-Part Vinaya\*) in sixty scrolls. Buddhabhadra and Faxian together translated the \*Mahāsāṃghika Vinaya\* in forty scrolls. Buddhajīva translated the \*Mahīśāsaka Vinaya\* (\*Five-Part Vinaya\*), also in thirty scrolls. All four codes were circulated at the time, but later generations exclusively promoted the \*Dharmaguptaka\* school. As for the \*Kāśyapīya Vinaya\*, only the precept text (\*Prātimokṣa\*) was transmitted; the full code never arrived. (Note: the precept text, \*Prātimokṣa\* in Sanskrit, while the full vinaya is called \*Vinaya\* or \*Vīnaya\* in Sanskrit.) During the Tang dynasty, the Tripiṭaka master Yijing translated numerous texts from the \*Mūlasarvāstivāda Vinaya\*. Additionally, translations of other vinaya texts continued into the Song dynasty, yet these were stored in the Buddhist canon without widespread propagation. Examining the full vinaya texts of the various schools, one finds that their rules and origin stories are largely identical, differing very little from one another. This suggests they all derive from a single source that was copied and then recited separately by different sectarian traditions. However, in the commentarial treatises that explain the vinaya, each school emphasizes its own doctrines, leading to many differences. The treatises on the vinaya that were transmitted in China number five: 1. \*Mātṛkā (the \*Vinaya Mother Treatise\*) 2. \*Mātṛkā (the \*Mātṛkā\*), both based on the \*Sarvāstivāda\* vinaya; 3. the \*Samantapāsādikā\*, which explains the \*Dharmaguptaka Vinaya\*; 4. the \*Sarvāstivāda Treatise\*, commenting on the \*Ten Recitations Vinaya\*; 5. the \*Vinītaka\*, based on the \*Saṃmitīya\* tradition. Together, these four codes and five treatises are what ancient China called the \*Hīnayāna Vinaya\*.