Sāsanappavattikkamo · Sāsanappavattikkamo
Sāsanappavattikkamo教法流传次第
Bhagavato hi parinibbutikālato pacchā vassasatabbhantare buddhasāsane kocipi vādabhedo nāma natthi. Vassasatakāle pana dutiyasaṅgītikārehi therehi nikkaḍḍhitā vajjiputtakā bhikkhū pakkhaṃ labhitvā dhammañca vinayañca aññathā katvā mahāsaṅgītināmena visuṃ saṅgītimakaṃsu. Tadā saṅgītidvayārūḷhapurāṇadhammavinayameva sampaṭicchantānaṃ therānaṃ gaṇo theravādoti ca tadaññesaṃ mahāsaṅghikoti ca voharīyanti.
世尊涅槃之后，在百年之内，佛教中没有任何分裂争论的发生。然而，在百年之后第二次大结集时，长老们将巴弟子众比库们分为不同派别，并对法与律作不同解释，称为大结集。这时，被称为大结集者的，是以维持古老法律律藏为准则的老比库群体，被称为长老派。
Puna mahāsaṅghikato (1) gokuliko (2) ekabyohārikoti dve ācariyagaṇā uppannā. Puna gokulikato (3) paññattivādo (4) bāhuliko (bahussutiko)ti dve uppannā. Puna bāhulikatopi (5) cetiyavādigaṇo uppannoti ete pañca mūlabhūtena mahāsaṅghikena saha cha pāṭiyekkā ācariyagaṇā ahesuṃ.
然后，从大结集派又分出两派：一说为牛群派，另一为单赖师派。此外，牛群派中又分出两种：一为约定论派，一为博学派。再者，在博学派中又起了礼拜主张派。这五派是由大结集派的六个单独师团共同组成。
Visuddhattheravādatopi (1) mahisāsako (2) vajjiputtakoti dve ācariyagaṇā uppannā. Puna mahisāsakato (3) sabbatthivādo (4) dhammaguttikoti dve uppannā. Puna sabbatthivādatopi (5) kassapiyo, tatopi (6) saṅkantiko, tatopi (7) suttavādīti tayo uppannā. Vajjiputtakatopi (8) dhammottariyo (9) bhaddayāniko (10) channāgāriko (11) sammitiyoti cattāro uppannāti te ekādasa mūlabhūtena visuddhattheravādena saha dvādasa ācariyagaṇā ahesuṃ. Iti ime ca dvādasa purimā ca chāti aṭṭhārasa ācariyagaṇā dutiyatatiyasaṅgītīnaṃ antare jātā ahesuṃ.
纯净长老派中也出现了两派：摩诃萨迦派与巴弟子派。摩诃萨迦派中又分“到处论派”和“法藏派”。而“到处论派”中还出现三派：卡萨比派、三界派和经论派。巴弟子派中又出现四派：法上派、善行派、藏院派和净合派。如此，纯净长老派下的十一师团，与大结集派的十二师团，共成二十三派别。
Tesu mūlabhūto theravādagaṇoyeva porāṇadhammavinayagaruko hutvā anūnamanadhikaṃ kevalaparipuṇṇaṃ parisuddhaṃ porāṇikaṃ dhammavinayaṃ dhāresi. Itare pana sattarasa bhinnagaṇā porāṇikaṃ dhammavinayaṃ aññathā akaṃsu. Tena tesaṃ dhammavinayo katthaci ūno katthaci adhiko hutvā aparipuṇṇo ceva ahosi aparisuddho ca. Tena vuttaṃ dīpavaṃse pañcamaparicchede –
这二十三派别的根本，是长老派，其本是坚持古老法律律藏的权威导师，只维护至少应有、且完整纯净的古法律藏。其余十七派则对古律藏多有不同解释。因其律藏有时偏少、有时偏多，有时不完备、不纯净。如《岛史》第五章云：“已成派姓是恶比库，皆是从长老派分出；”
§30
30.
‘‘Nikkaḍḍhitā pāpabhikkhū, therehi vajjiputtakā;
“分裂出的，是恶恶比库，由长老派分裂；
Aññaṃ pakkhaṃ labhitvāna, adhammavādī bahū janā.
夺取他派，邪法多行；众人多入邪道。”
§31
31.
Dasasahassā samāgantvā, akaṃsu dhammasaṅgahaṃ;
十万比库集聚在一起，未曾建立教法的集会；
Tasmāyaṃ dhammasaṅgīti, mahāsaṅgītīti vuccati.
因此这教法的集会称为“大集会”。
§32
32.
Mahāsaṅgītikā bhikkhū, vilomaṃ akaṃsu sāsane;
大集会的比库们，逆转了教法，他们拆散了根本的集会，又另行建立别的集会。
Bhinditvā mūlasaṅgahaṃ, aññaṃ akaṃsu saṅgahaṃ.
他们拆散根本的集会，另立他集会。
§33
33.
Aññatra saṅgahitaṃ suttaṃ, aññatra akariṃsu te;
他们有的建造了独立的集会，有的则没有建造；
Atthaṃ dhammañca bhindiṃsu, vinaye nikāyesu ca pañcasu…pe…
他们破坏了经文和律藏部派的义旨……
§49
49.
Atthaṃ dhammañca bhindiṃsu, ekadesañca saṅgahaṃ;
他们分解了义理与法，并将某种总摄加以归纳；
Ganthañca ekadesañhi, chaḍḍetvā aññaṃ akaṃsu te.
在总摄之中抛弃了某些章节，另行创作了新的篇章。
§50
50.
Nāmaṃ liṅgaṃ parikkhāraṃ, ākappakaraṇīyāni ca;
名称、标记和辅助之物，以及需加以概括的附属事物；
Pakatibhāvaṃ jahitvā, tañca aññaṃ akaṃsu te.
弃绝了表面现象，另自作了不同的内容。
§51
51.
Sattarasa bhinnavādā, ekavādo abhinnako;
诸多不同的论说，唯有一法是统一不分的；
Sabbevaṭṭhārasa honti, bhinnavādena te saha.
所有都具有共同的根本，即使存在不同的论调。
§52
52.
Nigrodhova mahārukkho, thera vādānamuttamo;
如同大树中的尼拘陀大树，那是长老论说中最尊贵者；
Anūnaṃ anadhikañca, kevalaṃ jinasāsanaṃ;
其教法不过稍有微不足道的增减，唯独是完全的胜尊教诫；
Kaṇṭakā viya rukkhamhi, nibbattā vādasesakā.
其语如树上刺芒，产生辩说纷争之种子。
§53
53.
Paṭhame vassasate natthi, dutiye vassasatantare;
初年的百年无此事，及至第二个百年间；
Bhinnā sattarasa vādā, uppannā jinasāsane’’ti .
已然有七种不同的论说出现在胜尊教诫中。
Asokarañño ca kāle parihīnalābhasakkārā aññatitthiyā lābhasakkāraṃ patthayamānā bhikkhūsu pabbajitvā sakāni sakāni diṭṭhigatāni dīpenti ‘‘ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsana’’nti. Bhikkhūnaṃ santike pabbajjaṃ alabhamānāpi sayameva kese chinditvā kāsāyāni vatthāni acchādetvā vihāresu vicarantā uposathakammādikaraṇakāle saṅghamajjhaṃ pavisanti, te bhikkhusaṅghena dhammena vinayena satthusāsanena niggayhamānāpi dhammavinayānulomāya paṭipattiyā asaṇṭhahantā anekarūpaṃ sāsanassa abbudañca malañca kaṇṭakañca samuṭṭhāpenti. Keci aggiṃ paricaranti, keci pañcātape tapanti, keci ādiccaṃ anuparivattanti, keci dhammañca vinayañca vobhindissāmāti tathā tathā paggaṇhanti. Tadā bhikkhusaṅgho na tehi saddhiṃ uposathaṃ vā pavāraṇaṃ vā akāsi, asokārāme satta vassāni uposatho upacchijji .
当时无忧之林时期，异见众对佛法、戒律与出家比库，展开争取利益之所见，乃以比库们出家后多有偏见而显现，其争执如火如荼。虽尚未受正式出家仪式，便擅自剃发披衣，遍行住处，止于戒律仪式，闯入僧众之间。彼等对僧团之法、律、佛陀教诫毫无敬畏，破坏和破乱教法依正行持之生活，反生许多纷扰、污浊及刺痛，如刺芒般纠缠不休。有些烧火维持明亮，有些受苦于五火炙烤，有些行违初戒，有些则将戒律及教法破坏，皆各执己见。彼时僧团不与彼等同修共行，不在节日共处，导致无忧之林寂灭了七年之久的节制戒律活动。
Imañca pana pavattiṃ upādāya evampi sakkā gahetuṃ ‘‘sattarasannaṃ bhinnavādagaṇānaṃ dhammavinayassa pacchimakālesu aparisuddhatarabhāvo īdisenapi kāraṇena ahosī’’ti. Kiñcāpi hi buddhasāsanabhūte parisuddhadhammavinaye ‘‘kocipi nicco dhuvo sassato nāma natthi aññatra nibbānadhātuyā, paramatthato attāpi natthi, sabbepi saṅkhārā aniccā addhuvā asassatā anattāyevā’’ti attho ativiya pākaṭo hoti, tathāpi dāni atheravādikānaṃ ganthesu ca pubbe vetullavādādīsu ca ‘‘buddho nicco dhuvo sassato attā’’ti ca, ‘‘sabbepi sattā niccā dhuvā sassatā attā’’ti ca attho dissati.
至于这又因当时情势，使得有人提出：“在七十余个分裂论派对法与律之晚期阶段，有不纯洁状态的存在，例如这样一个原因。”且佛陀所传的纯净法律中，论及“无有任何恒常、久远、永恒之实体，唯有涅槃界为不生不灭，从究竟意义上讲，连自我也无所有，一切行皆为无常、非真实、非我”的义理，其意极其明显。但至今外道阿阇世派论述以及早期小乘部派诸论著中，仍见“佛是恒常、久远、永恒者”之说，及“一切众生皆为恒常、久远、永恒我”之义现行存在。
Atha asoko dhammarājā sāsanaṃ visodhetukāmo moggaliputtatissattherassa santike paṭhamameva samayaṃ uggaṇhitvā ekaladdhike ekaladdhike bhikkhū ekato kāretvā ekamekaṃ bhikkhusamūhaṃ pakkosāpetvā pucchi ‘‘kiṃ vādī bhante sammāsambuddho’’ti. Tato ye ye ‘‘sammāsambuddho sassatavādī’’ti vā, ‘‘ekaccasassatavādī’’ti vā evamādinā attano attano vādānurūpaṃ micchāvādaṃ āhaṃsu, te te ‘‘nayime bhikkhū, aññatitthiyā ime’’ti tathato ñatvā tesaṃ setakāni vatthāni datvā uppabbājesi. Te sabbepi saṭṭhisahassamattā ahesuṃ.
后来，国王阿阇世欲净化佛法，于是首次召集摩诃迦叶长老，与众比库分期分批，分批结集，一一集中各比库团体，逐一召集，询问曰：“尊者，世尊的正觉义理为何说？”众比库各自依其说法，有称“正觉即是常有论者”，有说“一部分是常有论者”，皆按各自论述表达错误见解。摩诃迦叶了解后，向他们指出：“诸比库，这些皆属于他宗派教义。”遂赐予其教团上衣布料，令入初学阶，众比库遂有六万多人。
Athaññe bhikkhū pucchitvā tehi ‘‘vibhajjavādī mahārāja sammāsambuddho’’ti vutte ‘‘suddhaṃ dāni bhante sāsanaṃ, karotu bhikkhusaṅgho uposatha’’nti vatvā ārakkhañca datvā nagaraṃ pāvisi. Samaggo saṅgho sannipatitvā uposathaṃ akāsi. Tasmiṃ samāgame moggaliputtatissatthero yāni ca tadā uppannāni vatthūni yāni ca āyatiṃ uppajjissanti, sabbesampi tesaṃ paṭibāhanatthaṃ satthārā dinnanayavaseneva tathāgatena ṭhapitamātikaṃ vibhajanto parappavādamaddanaṃ kathāvatthuṃ nāma abhidhammapiṭake pañcamaṃ pakaraṇaṃ abhāsi. Tato moggaliputtatissattherappamukhā tipiṭakapariyattidharā pabhinnapaṭisambhidāpattā sahassaṃ bhikkhū theravādino saṅgītidvayārūḷhaṃ parisuddhaṃ porāṇadhammavinayaṃ puna saṅgāyitvā surakkhitaṃ rakkhiṃsu .
之后，有别的比库问起，针对“分别见派大王，世尊是正觉者”的说法，经答曰：“现在，尊者，教法纯净，故比库僧团应当举行伍波萨他（八关斋戒等僧团法规）。”于是受护卫并进入王城。众僧会合举行伍波萨他。在此集会中，摩诃迦叶长老宣说当时及未来将会发生的各种事物。为了防止外道诽谤，教主如来亲自制定了划分教法、破除异端的法则。摩诃迦叶长老为核心，出席的上千名上座部僧众共同遵守纯净古树般坚实的法即律，重新集结维护且严密保卫护持。
Atha moggaliputtatissatthero navasu paccantaṭṭhānesu sāsanapatiṭṭhāpanatthaṃ nava nāyakatthere uccinitvā pesesi. Tesu aṭṭhahi therehi attano attano pattaṭṭhānaṃ gantvā buddhasāsane patiṭṭhāpite mahāmahindatthero chattiṃsādhikadvisate (236) buddhavasse jambudīpato sīhaḷadīpaṃ gantvā devānaṃpiyatissarājappamukhaṃ dīpakajanasamūhaṃ pasādetvā buddhasāsanaṃ sampatiṭṭhāpesi, tena ca raññā dinnaṃ mahāmeghavanuyyānaṃ paṭiggahetvā tattha mahāvihāraṃ nāma saṅghārāmaṃ patiṭṭhāpesi . Tato pabhuti sīhaḷadīpe buddhasāsanaṃ yāva vaṭṭagāmaṇirājakālā nikāyantaravādākularahitaṃ nimmalaṃ suparisuddhaṃ hutvā samujjalittha. Vaṭṭagāmaṇirājakālato pana paṭṭhāya nikāyantaravādāpi sīhaḷadīpamupāgamiṃsu. Tadā visuddhattheravādino yathā purāṇadhammavinayo tehi nikāyantaravādehi asammisso amalīno pakatiparisuddho hutvā tiṭṭheyya, tathā taṃ mahussāhena surakkhitaṃ rakkhiṃsu. Kathaṃ?
随后，摩诃迦叶长老又派遣九位能担负佛法建立之责任的领袖长老到九个不同地区去。各当值八位长老，赴各自职责处。由佛教在锡兰建立根基的摩诃摩兴达长老，率领三百三十余位长老，前往半岛，侍奉有天爱护的比历萨王，迎请诸天与百姓，庄严建立佛法。由国王赐受的“大雨林园”被建立，成为僧团住处。其后佛法于锡兰极为昌盛，直至瓦塔伽末尼王时代，教义无论于各部派之中，皆纯净无染，异常兴旺。瓦塔伽末尼王时代以后，诸经部派也来锡兰布道。当时的净土上座部僧团，依照旧日纯净教法，无异议无 contamination，完全纯洁实修，坚守护持。为何能如此呢？