Studies on the Translation and Transmission of the Sifen lü 四分律 During the 5th–14th Centuries

According to Sengzhao’s 僧肇 account, in the first half of the fifth century, the Sifen lü 四分律 (Skr. Dharmagupta Vinaya; Eng. Four-part Vinaya) was translated into Chinese in Chang’an by Buddhayaśas 佛陀耶舍 and Zhu Fonian 竺佛念, among others. However, during the Tang Dynasty, a forged Sifen lüxu 四分律序 (the Preface to the Sifen lü) emerged to challenge this account by claiming that it was translated by Zhi Faling 支法領 and his disciples. Eventually, these two accounts were reconciled by monks of the time into a “theory of double translations” of the Sifen lü, which subsequently influenced historical understanding of its translation and transmission. In addition, the text of the Vinaya itself underwent continuous changes while in circulation. Initially translated into 45 scrolls, it was split into 60 scrolls by the late Six Dynasties period. After the Sui and Tang dynasties, the 60-scroll version became the mainstream text, while the 45-scroll version was only found in limited numbers among Dunhuang manuscripts from the Six Dynasties era. During the Tang and Song periods, even within the 60-scroll version, changes persisted in textual structure and content, leading to the formation of different version systems. These diverse systems intertwined with one another, creating a complex textual framework for the Sifen lü. The intricate evolution of this textual system was influenced by changes in the book production system during the medieval period and the unique characteristics of Buddhist scriptures. Viewed in a broader context, in the Six Dynasties era, due to shifts in book materials and reading practices, scroll divisions tended toward uniformity. Thus, the Sifen lü, initially divided into 45 scrolls based on content length, was later re-divided into various 60-scroll versions for daily convenience. The ease with which the text’s structure could be altered stemmed from the fact that both “parts” (fen 分) and “scroll” were secondary divisions formed during the circulation of the Vinaya, with relatively loose connections to the content itself. This article will significantly deepen our understanding both of the textual transmission of the Sifen lü in specifics and of the dissemination of Buddhist scriptures in general.