翻刻
【八頁】
【上段】
佛朔來。光和四年歲次辛酉。優婆塞安玄來至譯＿レ經。中
平二年乙丑。支𦡱遊至。同四年丁卯。康巨來至。同五年
戊辰。嚴佛調來。《割書：開元錄一云。據＿二僧祐錄及高僧傳＿一。合＿二是沙｜門＿一。長房等錄云＿二淸信士＿一者非也。已上彼文。》
第十三主獻帝興平元年甲戌。康孟詳來。建安二年丁丑
竺大力幷曇杲同來譯＿レ經。已上後漢十二人來。《割書：十一人是沙｜門。一人是》
《割書：優婆｜塞。》各譯＿二經論＿一。弘＿レ法利＿レ物。如＿レ是僧衆雖＿二時來至＿一。或前後
間絕。或僧數不＿レ滿。故不＿レ能＿レ行＿二受戒事＿一已。至＿二曹魏代第
一主文帝黄初三年壬寅之歲＿一。曇摩迦羅始至＿二魏朝＿一。然諸
緣未＿レ修。徒經＿二 二十八年＿一。遂至＿二嘉平二年庚午＿一。行＿二 十人
受＿一。魏世之中。創獲＿二明珠＿一。《割書：若依＿二嵩岳＿一。是重受戒。其初受者。後漢｜第十一主靈帝建寧元年戊申之歲。自＿二》
《割書：北天竺＿一 五沙門來行＿二 五人受＿一。｜南山宗者。無＿レ有＿二此事＿一。》此大僧衆戒初傳。其比丘尼受戒
初傳。是宋元 喜（嘉？イ）十年癸酉歲也。《割書：若依＿二嵩岳＿一。是重受戒。其尼初｜受《割書：●》【注①】前魏黄初元年庚子歲也。彼師》
《割書：之意。僧尼各有＿二初受重受＿一。南山宗。震旦初傳。法｜時代。卽當＿二彼師僧尼各之重受之時＿一。今師無＿レ之。》如來滅後經＿二 一千
一百九十九年＿一。創傅＿二大僧受戒之事＿一。自＿レ爾已後。師資相
承。受戒之事。震旦不＿レ絕。彼嘉平時。曇摩迦羅《割書：此云＿二｜法時＿一》譯＿二僧
祇戒本＿一。曇諦三藏譯＿二曇無德羯磨＿一。此之二部。初在＿二洛陽＿一。
此是戒律敎文初傳。領＿二-納戒體＿一。要由＿二羯磨＿一。羯磨卽行＿二曇
【下段】
無德部＿一。是故震旦初受戒事。納＿二 四分體＿一。至＿二隨行＿一者。且
奉＿二僧祇＿一。雖＿二受法已行。戒業竝翻。師資相承。面脈連續＿一。
而廣律行相。敎詮未＿レ傳。綱領已提。毛目未＿レ精。廣詮旣闕。
開遮難＿レ辨。嘉平二年行受已後。至＿二姚秦弘始五年癸卯
之歲＿一。惣經＿二 一百五十四年＿一。虛送＿二日月＿一。未＿レ關＿レ律。弘始六
年甲辰之曆。弗若多羅始譯＿二 十誦律＿一。曇摩流支。卑摩羅
叉。次第續譯。十誦廣律六十一卷。凡經＿二 三譯＿一。一部方全。
律法東傳。十誦最初。次弘始十二年庚戌之歲。佛陀耶舍
《割書：此云＿二｜覺明＿一》譯＿二 四分律本四十五卷＿一。後爲＿二 六十卷＿一。廣律東行。四
分第二。東晉安帝義熙十四年戊午。覺賢三藏譯＿二僧祇律＿一。
有＿二 四十卷＿一。律法東行。此律第三。宋景平元年癸亥。佛陀
什譯＿二 五分律＿一。成＿二 三十卷＿一。廣律東傳。五分第四。此四律
中。僧祇根本。餘三枝未。五部律中。三部已傳。其迦葉遺
部律。唯戒本一卷。翻＿二-傳震旦＿一。解脫戒本是也。東魏武定
元年癸亥《割書：當＿二梁大同九年。日｜本欽明天皇癸亥＿一》譯＿レ之。廣律未＿レ傳。婆蔗戒律一
向不＿レ傳。解＿二-釋本律＿一亦有＿二律論毘尼母等＿一。如＿二前列＿一レ名。四
律傳＿レ世。隨＿レ翻卽弘。十誦盛講。次弘＿二 四分＿一。僧祇五分第
【九頁】
【上段】
惐（マヽ）講敷。諸律雖＿レ弘。後代大昌。唯是四分一律而已。四分
譯已。經＿二 六十餘年＿一。至＿二于元魏第六主孝文帝之世＿一。有＿二北
臺法聰律師＿一。本學＿二僧祇＿一。開通精硏。然窮＿二初受＿一。部依＿二曇
無＿一。故後講＿二 四分＿一。剏開＿二荒途＿一。受隨相契。事歸＿二 一揆＿一。然是
口授。未＿レ載＿二簡牘＿一。四分律宗。建＿二-立祖師＿一。宋朝諸師異解
多端。今依＿二大智律師＿一明＿レ之。如來是開法大師。迦葉已下
弘傳祖師。乃至毱多。異流不＿レ分。諸部通用。今此一宗律
主爲＿レ始。是立＿二 九祖＿一。明＿二傳承事＿一。一法正尊者。是律主也。
二法時尊者。神州初受初傳祖故。三法聰律師。初講＿二 四
分＿一故。四道覆律師。初作＿二疏解＿一也。五惠光律師。六道雲
律師。七道洪律師。八智首律師。九南山律師。高祖諱道
宣。天機英敏。達悟利貞。隨大業十一年乙亥。年滿二十
《割書：當＿二日本國人主第三十四｜推古天皇御宇二十三年【一点脱ヵ】》從＿二首律師＿一受＿二具足戒＿一。大唐武德年
中。從＿レ首聽＿レ律。經＿二 二十遍＿一。兼＿二-通經論＿一。博硏＿二大小＿一。内外
統括。眞俗該貫。行高＿二安明＿一。德濬＿二滄溟＿一。應＿二生五濁＿一。紹＿二迹
四依＿一。五部連＿レ暉。反光＿二 九代＿一。作＿二鈔三卷＿一映＿二-奪古今＿一。製＿二疏
兩部＿一匡＿二-正是非＿一。義鈔尼鈔。僧尼兼濟。眞證理悟。竆妙＿二
【下段】
幽邃＿一。護法興福。周盡無＿レ遺。靈感秀＿二于千古＿一。住持 感（◼歟）＿二于
萬代＿一。贊集觀儀傳錄疏鈔凡二百餘卷。述作多端。弘通
彌廣。玄奘翻經。乃預＿二譯場＿一。梵僧號爲＿二東土菩薩＿一。智首
律師判＿二 五部衢＿一。弘通草創。事未＿二通廣＿一。洎＿二于南山大師
秉持之世＿一。日下競駪。通方昌弘。曇摩戒宗。逐＿レ時廣布。法
正律門。待＿レ緣方開。斯乃大師律主秉御之力者也。大師
律則專奉＿二 四分＿一。論則成攝二宗。經是法華𣵀槃。判是三
觀敎宗。惣提＿二 八萬之宏綱＿一。別居＿二 一宗之極位＿一。兼正弘通。
是有＿レ由焉。乾封二年丁卯十月三日 寂（安）坐而卒。《割書：當＿二日本國人｜主三＿二【注②】十九代》
《割書：天智天皇御宇｜六年丁卯＿一。》春秋七十二。僧臘五十二。四分律藏。疏家雖＿レ
多。三師所製。擧＿レ世美歎。一光統略◦（疏）四卷。二智首廣疏二
十卷。三法礪中疏十卷。名＿二之三要疏＿一。人皆翫行用。昔道
雲門下有＿二 二英賢＿一。謂洪遵。道洪也。法遵。洪淵。法礪。道
成。如＿レ此相承。道成門下有＿二滿意。懷素＿一。各立＿二門輩＿一。後代
流渲。道洪。智首。南山。如＿レ此相承。後代彌昌。然四分律義
分＿二 三宗＿一。相部宗。南山宗。東塔宗。三宗學者。諍論不＿レ息。
永享年後。東塔新疏昌行＿二世間＿一。法愼律受＿二戒道成＿一。學＿二律
【注① ●は句点ヵ】
【注② 二点は衍ヵ】
現代語訳
【八頁】
【上段】
仏朔が来ました。光和四年歳次辛酉には、優婆塞安玄が来て経を訳し、中平二年乙丑には支讖が遊至し、同四年丁卯には康巨が来至し、同五年戊辰には厳仏調が来ました（開元録一によれば、僧祐録及び高僧伝によると、沙門であるべきで、長房等録が清信士というのは間違いである。以上がその文）。
第十三主献帝興平元年甲戌には康孟詳が来て、建安二年丁丑には竺大力並びに曇杲が同時に来て経を訳しました。以上、後漢で十二人が来ました（十一人は沙門、一人は優婆塞）。各々が経論を訳し、法を弘めて衆生を利益しました。このように僧衆は時々来至したものの、前後で間絶したり、僧数が満たなかったりしたため、受戒の儀式を行うことができませんでした。曹魏代第一主文帝黄初三年壬寅の歳に至って、曇摩迦羅が始めて魏朝に至りました。しかし諸々の縁が整わず、空しく二十八年を経て、遂に嘉平二年庚午に至って、十人受戒を行いました。魏の世の中で、創めて明珠を獲得したのです（嵩岳によれば、これは重受戒で、その初受は後漢第十一主霊帝建寧元年戊申の歳、北天竺から五沙門が来て五人受戒を行った。南山宗では、このような事はない）。これが大僧衆戒の初伝です。その比丘尼受戒の初伝は、宋元嘉十年癸酉歳のことです（嵩岳によれば、これは重受戒で、その尼の初受は前魏黄初元年庚子歳である。その師の意では、僧尼各々に初受と重受があるが、南山宗では、震旦初伝の法時代は、即ちその師の僧尼各々の重受の時に当たる。今の師はこれを認めない）。如来滅後千百九十九年を経て、創めて大僧受戒の事を伝えました。それ以後、師資相承し、受戒の事は震旦で絶えることがありませんでした。その嘉平の時、曇摩迦羅（これを法時という）は僧祇戒本を訳し、曇諦三蔵は曇無徳羯磨を訳しました。この二部は、初めて洛陽にありました。これが戒律教文の初伝です。戒体を領納するには、羯磨によることが必要です。羯磨は即ち曇
【下段】
無徳部を行います。故に震旦の初受戒事は、四分体を納めました。随行については、とりあえず僧祇を奉じました。受法已に行われ、戒業並びに翻訳され、師資相承し、面脈連続したものの、広律の行相や教詮は未だ伝わらず、綱領は已に提げられたが、毛目は未だ精しくなく、広詮が既に欠けているため、開遮を弁別することが難しい状況でした。嘉平二年に行受してから姚秦弘始五年癸卯の歳まで、総じて百五十四年を経て、虚しく日月を送り、未だ律に関わることがありませんでした。弘始六年甲辰の暦に、弗若多羅が始めて十誦律を訳し、曇摩流支、卑摩羅叉が次第に続訳しました。十誦広律六十一巻は、凡そ三度の翻訳を経て、一部がようやく全部揃いました。律法の東伝では、十誦が最初です。次に弘始十二年庚戌の歳、仏陀耶舎（これを覚明という）が四分律本四十五巻を訳し、後に六十巻としました。広律の東行では、四分が第二です。東晋安帝義熙十四年戊午、覚賢三蔵が僧祇律四十巻を訳しました。律法の東行では、この律が第三です。宋景平元年癸亥、仏陀什が五分律を訳して三十巻と成しました。広律の東伝では、五分が第四です。この四律中、僧祇は根本で、余の三つは枝末です。五部律中、三部は已に伝わりました。その迦葉遺部律は、唯戒本一巻のみが震旦に翻伝され、解脱戒本がそれです。東魏武定元年癸亥（梁大同九年、日本欽明天皇癸亥に当たる）にこれを訳しましたが、広律は未だ伝わりませんでした。婆蔗戒律は一向に伝わりませんでした。本律を解釈するものにも律論毘尼母等があり、前に列記した名の通りです。四律が世に伝わり、翻訳に随って即座に弘められ、十誦が盛んに講じられ、次に四分を弘め、僧祇五分が第
【九頁】
【上段】
三で講敷されました。諸律は弘められたものの、後代に大いに昌んだのは、唯四分一律のみでした。四分が訳されてから六十余年を経て、元魏第六主孝文帝の世に至り、北台法聡律師がいました。本来僧祇を学び、開通精研していましたが、初受を窮めると、部は曇無に依るため、故に後に四分を講じ、創めて荒途を開きました。受随が相契し、事は一揆に帰しました。しかしこれは口授で、未だ簡牘に載せられていませんでした。四分律宗の建立祖師について、宋朝の諸師は異解が多端ですが、今は大智律師に依ってこれを明らかにします。如来は開法大師であり、迦葉以下は弘伝祖師で、毱多に至るまで、異流は分かれず、諸部通用でした。今この一宗では律主を始めとして、九祖を立て、伝承の事を明らかにします。一は法正尊者で、これが律主です。二は法時尊者で、神州初受初伝の祖だからです。三は法聡律師で、初めて四分を講じたからです。四は道覆律師で、初めて疏解を作ったからです。五は恵光律師、六は道雲律師、七は道洪律師、八は智首律師、九は南山律師です。高祖の諱は道宣で、天機英敏、達悟利貞でした。隋大業十一年乙亥、年満二十（日本国人主第三十四推古天皇御宇二十三年に当たる）で首律師から具足戒を受けました。大唐武德年中、首から律を聴くこと二十遍を経て、兼ねて経論に通じ、大小を博く研究し、内外を統括し、真俗を該貫しました。行は安明に高く、德は滄溟に濬く、五濁に応生し、四依の迹を紹ぎ、五部連輝し、九代に反光しました。鈔三巻を作って古今を映奪し、疏両部を製して是非を匡正しました。義鈔尼鈔で僧尼を兼済し、真証理悟で妙を窮め
【下段】
幽邃に至りました。護法興福は周く尽くして遺すことなく、霊感は千古に秀で、住持は万代に感じます。賛集観儀伝録疏鈔凡そ二百余巻、述作多端で弘通はいよいよ広がりました。玄奘の翻経には翻訳場に預かり、梵僧から東土菩薩と号されました。智首律師が五部衢を判じ、弘通草創したものの、事は未だ通広ではありませんでした。南山大師秉持の世に及んで、日下競駘し、通方昌弘し、曇摩戒宗は時に逐って広布し、法正律門は縁を待って方に開きました。これは大師律主秉御の力によるものです。大師の律則は専ら四分を奉じ、論則は成攝二宗、経は法華涅槃、判は三観教宗でした。総じて八万の宏綱を提げ、別しては一宗の極位に居し、兼正弘通には理由があります。乾封二年丁卯十月三日、安坐して卒しました（日本国人主第三十九代天智天皇御宇六年丁卯に当たる）。春秋七十二、僧臘五十二でした。四分律蔵について、疏家は多いものの、三師所製のものが世に挙げられ美歎されています。一は光統略疏四巻、二は智首広疏二十巻、三は法礪中疏十巻で、これを三要疏と名付け、人皆が翫行用しました。昔、道雲門下に二英賢があり、洪遵・道洪です。法遵・洪淵・法礪・道成とこのように相承し、道成門下に満意・懐素があり、各々門輩を立て、後代に流渲しました。道洪・智首・南山とこのように相承し、後代はいよいよ昌んでいます。しかし四分律義は三宗に分かれます。相部宗・南山宗・東塔宗です。三宗の学者は諍論が息みません。永享年後、東塔新疏が世間に昌行し、法慎律師は道成に受戒し、律を学び
英語訳
【Page Eight】
【Upper Section】
Fo Shuo came. In the fourth year of Guanghe, year Xinyou, the upāsaka An Xuan came and translated sutras. In the second year of Zhongping, year Yichou, Zhi Chen arrived on his travels. In the same fourth year, Dingmao, Kang Ju came. In the same fifth year, Wuchen, Yan Fotiao came (According to the Kaiyuan Catalog, based on the Sengyu Catalog and Biographies of Eminent Monks, he should be a śramaṇa; the Changfang and other catalogs calling him a lay devotee is incorrect. The above is from that text).
In the first year of Xingping under the thirteenth ruler Emperor Xian, year Jiaxu, Kang Mengxiang came. In the second year of Jian'an, year Dingchou, Zhu Dali and Tan Gao came together to translate sutras. The above shows twelve people came during the Later Han period (eleven were śramaṇas, one was an upāsaka). Each translated sutras and treatises, propagating the dharma and benefiting beings. Although these monks came from time to time, there were interruptions between arrivals, or insufficient numbers of monks, so ordination ceremonies could not be conducted. It was not until the third year of Huangchu under Emperor Wen, the first ruler of Cao Wei, year Renyin, that Dharmarakṣa first arrived at the Wei court. However, various conditions were not yet prepared, and twenty-eight years passed in vain until the second year of Jiaping, year Gengwu, when ordination for ten people was conducted. In the Wei period, they first obtained this bright pearl (According to Songyue, this was re-ordination; the initial ordination was in the first year of Jianning under Emperor Ling, the eleventh ruler of Later Han, year Wushen, when five śramaṇas from North India came and conducted ordination for five people. The Nanshan school does not recognize such events). This was the initial transmission of ordination for monks. The initial transmission of bhikṣuṇī ordination was in the tenth year of Yuanjia under Song, year Guiyou (According to Songyue, this was re-ordination; the initial ordination for nuns was in the first year of Huangchu under Former Wei, year Gengzi. According to that master's intention, monks and nuns each had initial and repeated ordinations, but according to the Nanshan school, the dharma period of initial transmission to China corresponded to that master's time of repeated ordination for monks and nuns. The present master does not accept this). After 1,199 years since the Tathāgata's passing, the ordination ceremony for monks was first transmitted. From then on, through master-disciple succession, ordination ceremonies continued unbroken in China. At that time in Jiaping, Dharmarakṣa (called Dharma-time) translated the Mahāsāṃghika Prātimokṣa, and Tripiṭaka Master Tanwei translated the Dharmaguptaka Karmavācanā. These two works were first available in Luoyang. This was the initial transmission of precept and vinaya texts. To receive the precept substance, one must rely on karmavācanā. The karmavācanā practices the Dharmaguptaka
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school. Therefore, the initial ordination ceremonies in China adopted the Four-Part substance. Regarding practice guidelines, they temporarily followed the Mahāsāṃghika. Although the ordination rituals were already practiced, precept studies translated, and master-disciple succession with continuous lineage maintained, the detailed vinaya practices and doctrinal explanations had not yet been transmitted. The main principles were established, but the details were not yet refined. Since comprehensive explanations were lacking, it was difficult to distinguish between permitted and prohibited actions. From the ordination ceremonies in the second year of Jiaping until the fifth year of Hongshi under Yao Qin, year Guimao, a total of 154 years passed with days and months wasted, still not engaging with vinaya study. In the sixth year of Hongshi, year Jiachen, Puṇyatāra first translated the Ten-Recitation Vinaya, followed by Dharmaruci and Vimalākṣa continuing the translation in sequence. The extensive Ten-Recitation Vinaya in sixty-one volumes underwent three translations before one complete version was achieved. In the eastward transmission of vinaya dharma, the Ten-Recitation was first. Next, in the twelfth year of Hongshi, year Gengxu, Buddhayaśas (meaning Enlightened Brightness) translated the original Four-Part Vinaya in forty-five volumes, later made into sixty volumes. In the eastern circulation of extensive vinayas, the Four-Part was second. In the fourteenth year of Yixi under Emperor An of Eastern Jin, year Wuwu, Tripiṭaka Master Buddhabhadra translated the Mahāsāṃghika Vinaya in forty volumes. In the eastern transmission of vinaya dharma, this vinaya was third. In the first year of Jingping under Song, year Guihai, Buddhajīva translated the Five-Part Vinaya, completing thirty volumes. In the eastern transmission of extensive vinayas, the Five-Part was fourth. Among these four vinayas, Mahāsāṃghika is the root while the other three are branches. Of the five-school vinayas, three schools had already been transmitted. The Kāśyapīya school vinaya had only the prātimokṣa in one volume transmitted to China, which is the Liberation Prātimokṣa. It was translated in the first year of Wuding under Eastern Wei, year Guihai (corresponding to the ninth year of Datong under Liang, year Guihai of Emperor Kinmei of Japan), but the extensive vinaya was not transmitted. The Vātsīputrīya precepts and vinaya were never transmitted at all. For explaining the original vinayas, there are also vinaya treatises and Vinaya-mātṛkā, as previously listed by name. When the four vinayas were transmitted to the world, they were propagated immediately upon translation. The Ten-Recitation was extensively lectured, followed by propagation of the Four-Part, with Mahāsāṃghika and Five-Part being third in
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lecture and dissemination. Although various vinayas were propagated, what greatly flourished in later generations was only the Four-Part Vinaya alone. Sixty-plus years after the Four-Part was translated, during the reign of Emperor Xiaowen, the sixth ruler of Yuan Wei, there was Vinaya Master Facong of the Northern Platform. Originally studying the Mahāsāṃghika and achieving penetrating refined research, when he thoroughly investigated initial ordination, since the school depended on Dharmaguptaka, he later lectured on the Four-Part, pioneering this previously untrodden path. Ordination and practice guidelines harmonized, with matters converging to unity. However, this was oral transmission, not yet recorded in written documents. Regarding the establishment of founding masters of the Four-Part Vinaya school, Song dynasty masters had many different interpretations, but now I clarify this following the Great Wisdom Vinaya Master. The Tathāgata was the great master who opened the dharma. From Kāśyapa onward were the founding masters of propagation and transmission, continuing to Upagupta. Different streams had not yet divided, and all schools used them in common. This one school now takes the vinaya master as the beginning, establishing nine patriarchs to clarify the matter of transmission succession. First is Venerable Dharmasoṇa, who is the vinaya master. Second is Venerable Dharma-time, the founding patriarch of initial ordination and initial transmission in the Divine Continent. Third is Vinaya Master Facong, who first lectured on the Four-Part. Fourth is Vinaya Master Daofu, who first composed commentaries. Fifth is Vinaya Master Huiguang, sixth is Vinaya Master Daoyun, seventh is Vinaya Master Daohong, eighth is Vinaya Master Zhishou, ninth is the Nanshan Vinaya Master. The high patriarch's name was Daoxuan, with natural spiritual brilliance, achieved awakening and upright virtue. In the eleventh year of Daye under Sui, year Yihai, at the full age of twenty (corresponding to the twenty-third year of Empress Suiko, the thirty-fourth sovereign of Japan), he received full ordination from Vinaya Master Shou. During the Wude period of Great Tang, he listened to vinaya teachings from Shou twenty times, also mastering sutras and treatises, extensively researching both Mahayana and Hinayana, comprehensively grasping inner and outer [teachings], thoroughly penetrating sacred and conventional [truths]. His conduct was lofty as peaceful clarity, his virtue profound as vast seas. Responding to birth in the five turbidities, he continued the traces of the four reliances. The five schools shone together, reflecting light across nine generations. He composed three volumes of excerpts that outshone ancient and modern works, and produced two commentaries that corrected right and wrong. With the Meaning Excerpts and Nun Excerpts, he benefited both monks and nuns equally. Through true realization and awakened understanding, he exhausted the subtle mysteries of
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profound depths. His protection of dharma and promotion of blessings encompassed everything without omission. His spiritual responses excelled through a thousand ages, his guidance influenced ten thousand generations. His laudatory collections, ritual observations, biographical records, commentaries and excerpts totaled over two hundred volumes. His compositions were diverse and his propagation increasingly vast. When Xuanzang translated sutras, [Daoxuan] participated in the translation bureau. Indian monks called him the "Bodhisattva of the Eastern Land." Vinaya Master Zhishou established the division of five schools, pioneering propagation and transmission, but matters had not yet become thoroughly widespread. When it came to the age of Great Master Nanshan's guidance and maintenance, competition flourished daily, universal propagation became extensively developed, the Dharmarakṣa precept school spread widely according to the times, and the Dharmasoṇa vinaya gate opened as conditions arose. This was due to the great master vinaya lord's power of guidance and control. The great master's vinaya rules exclusively honored the Four-Part, his treatise doctrine encompassed two schools, his sutras were the Lotus and Nirvana, his classifications followed the three contemplations doctrinal school. In general, he grasped the great framework of eighty thousand [teachings], and specifically occupied the supreme position of one school. His concurrent orthodox propagation had good reason. In the second year of Qianfeng, year Dingmao, on the third day of the tenth month, he passed away while seated peacefully (corresponding to the sixth year Dingmao under Emperor Tenji, the thirty-ninth sovereign of Japan). He lived seventy-two years with fifty-two years in the saṃgha. Regarding the Four-Part Vinaya collection, although there were many commentary schools, the works produced by three masters were universally praised and admired throughout the world. First was Guangtong's Abbreviated Commentary in four volumes, second was Zhishou's Extensive Commentary in twenty volumes, third was Fali's Middle Commentary in ten volumes, called the Three Essential Commentaries, which everyone studied, practiced, and used. Long ago, under Daoyun's school there were two outstanding worthies: Hongzun and Daohong. Fazun, Hongyuan, Fali, and Daocheng continued this succession. Under Daocheng's school were Manyi and Huaisu, each establishing their own school groups that spread in later generations. Daohong, Zhishou, and Nanshan continued this succession, which flourished even more in later generations. However, Four-Part Vinaya doctrine divided into three schools: Xiangbu school, Nanshan school, and Dongta school. Scholars of the three schools engaged in debates without cessation. After the Eikyō years, the Dongta New Commentary flourished in the world. Vinaya Master Fashen received ordination from Daocheng and studied vinaya