Chinese
大众部（Mahāsāṃghika）分裂出来。大众部又分为：大众部根本部、一说部、说出世部、多闻部、常住部、制多山部、东山部和西山部，共八部。上座部也分为：上座部根本部、说一切有部、犊子部、法上部、贤胄部、正量部、大众部、密林山部、化地部和饮光部，共十部。还有人认为，大众部的观点是：最初分为上座部、大众部和分别说部三部，上座部又分为说一切有部和犊子部两部。有部又分为根本说一切有部和经量部。犊子部又分为正量部、法上部、贤胄部和六城部。大众部又分为大众部本身、东山部、西山部、王山部、雪山部、制多山部、义成部和贤牛部，共八部。分别说部又分为：说地部、饮光部、密林山部和赤衣部，共四部。正量部的人认为：父系部有六部，即大众部本身、一说部、贤牛部、多闻部、常住部和制多山部。有部有七部，即根本说一切有部、分别说部、大众部、密林山部、赤衣部、饮光部和移转部。犊子部有四部，即犊子部根本部、法上部、贤胄部和正量部。雪山部没有分支。这样看来，最初分裂的根本是：大众部、有部、犊子部和雪山部。说一切有部的人认为：正如阿阇梨调伏天在《部派异说轮》中所说的那样：住于东方、西方和雪山，说出世部的宗派，常
English
The Mahāsāṃghika split off. The Mahāsāṃghika also divided into: the root Mahāsāṃghika school, the Ekavyāvahārika, the Lokottaravāda, the Bahuśrutīya, the Cetiyavāda, the Pūrvaśaila, and the Uttaraśaila, totaling eight schools. The Sthavira also divided into: the root Sthavira school, the Sarvāstivāda, the Vātsīputrīya, the Dharmottarīya, the Bhadrayānīya, the Saṃmitīya, the Mahāgīrīya, the Dharmaguptaka, the Kāśyapīya, and the Saṅgharakṣita, totaling ten schools. Others believe that the Mahāsāṃghika's view is: initially divided into the Sthavira, the Mahāsāṃghika, and the Vibhajyavāda, three schools, and the Sthavira also divided into the Sarvāstivāda and the Vātsīputrīya, two schools. The Sarvāstivāda also divided into the root Sarvāstivāda and the Sautrāntika. The Vātsīputrīya also divided into the Saṃmitīya, the Dharmottarīya, the Bhadrayānīya, and the Channagarika. The Mahāsāṃghika also divided into the Mahāsāṃghika itself, the Pūrvaśaila, the Uttaraśaila, the Rājagiriya, the Haimavata, the Cetiyavāda, the Siddhārthika, and the Godharika, totaling eight schools. The Vibhajyavāda also divided into: the Hetuvāda, the Kāśyapīya, the Dharmaguptaka, and the Dharmavādin, totaling four schools. The Saṃmitīya people believe that: the paternal schools are six, namely the Mahāsāṃghika itself, the Ekavyāvahārika, the Godharika, the Bahuśrutīya, the Cetiyavāda. The Sarvāstivāda has seven schools, namely the root Sarvāstivāda, the Vibhajyavāda, the Mahāgīrīya, the Dharmaguptaka, the Dharmavādin, the Kāśyapīya, and the Saṃkrantika. The Vātsīputrīya has four schools, namely the root Vātsīputrīya school, the Dharmottarīya, the Bhadrayānīya, and the Saṃmitīya. The Haimavata has no branches. In this way, the roots of the initial split are: the Mahāsāṃghika, the Sarvāstivāda, the Vātsīputrīya, and the Haimavata. The Sarvāstivāda people believe that: just as Ācārya Vinītadeva said in the "Wheel of Different Explanations of Schools": residing in the east, west, and snow mountains, the school that speaks of transcendence, constantly
Chinese
宣说之部派是，五众僧团大众部，根本一切有部和饮光部，地生部和护法部，多闻红衣者的弟子，分别宣说之部，一切有部之部派是，胜林园处无衰山，大经堂处所宣说也。地增长山和守护者，上座部之子之部派等，一切所敬之三种，地域意义导师差别之，各异之相十八成。如是说，从根本之四部派中分出十八部之理也。彼亦从众多续部中说根本之部派为四，四之计数方式亦未如上座部之子之部派等之意而说，如是与此相符而说，故当取此理。以是导师世亲之语所集故，来源亦善也。于比丘之年岁问答中，与此根本之四者相同者，于大众部作六，于多敬者作五等，虽说稍有不同，然自宗当取前者。昔日之计数方式不同之其他者，多有名称不一者出现，多半是意义相同而名称之异名，有些是计数方式不一也显现。其中饮光部是，阿罗汉饮光后者的师承有些中断而生，此部派亦名降善雨者。如是地生部和，护法部和，红衣者等是彼和彼之持名之住持者等之随从。移转说者和，上师部和，红衣者一部。佛塔部和东方山人也是一部，彼乃周游神大自在天之弟子也。从彼分出义成者和，国王山人，如后世之理，则彼二不计入十八部。逝世间山和，鸦鹊山人一部。名称相同者，亦解说为大众部之总名。鸠留拘罗者译为地增长山人，上座部之子部，法胜部，善道部，城市六者等，亦总的粗略而言意义相同也。如是
English
The proclaiming schools are: the fivefold Sangha, the Mahasanghika; the Sarvastivada and the Kasyapiya; the Mahibhumsaka and the Dharmagupta; the disciples of the well-learned red-robed ones, the schools that proclaim separately. The Sarvastivada school is located in Jeta Grove, on Mount Asoka, where the great monastery is proclaimed. The Mahibhumsaka and the Samkrantivadin; the Sthavira-putra schools are the three that are honored by all. Due to the differences in the local doctrines of the teachers, they became eighteen different forms. It is said that from the four root schools, eighteen schools branched out. Moreover, in many tantras, it is said that the root schools are four, and the way of counting the four is not according to the wishes of the Sthavira-putra schools, but it is said to be in accordance with this, so this system should be adopted. Since it is collected from the words of the teacher Vasubandhu, the source is also good. In the question of the age of a monk, those that are similar to these four root schools, six are made in the Mahasanghika, and five are made in the well-honored, etc., although there are some slight differences, one should adhere to the former's own system. Many different names have appeared for the other different counting methods of the past. For the most part, they are synonyms for the same meaning, and some appear to be different counting methods. Among them, the Kasyapiya is derived from the lineage of the Arhat Kasyapa, some of whom have been cut off separately, and this school is also called the one who brings good rain. Similarly, the Mahibhumsaka, the Dharmagupta, and the red-robed ones are the followers of the Sthaviras who hold those names. The Samkrantivadin, the Lama school, and the red-robed ones are one school. The Chaityaka and the Eastern Mountain people are also one school, and they are the disciples of the great god Mahadeva who travels everywhere. Separated from them are the Siddhatthaka and the Royal Mountain people, so according to the later system, these two are not counted among the eighteen schools. The Lokattaravada and the Crow Magpie Mountain people are one school. The same term is also explained as the general name of the Mahasanghika. The Kurukullaka is translated as the Mahibhumsaka, the Sthavira-putra, the Dharmottariya, the Bhadrayaniya, and the Six Cities are also generally considered to have the same meaning. Like that
Chinese
而且在圣地（印度）和岛屿的所有僧团中，四大部派各自保持着自己的主张，互不混淆。十八部派各自的教义和经典至今仍然存在，但持有这些宗派观点的人们并没有完全不混杂。在帕拉王朝七代的统治期间，似乎有大约七个部派的传承存在。现在，在声闻僧团中，似乎仍然有这么多部派存在。一般来说，在四大部派不混杂的基础上，还有住灭子部和俱路拘罗部，即大众敬奉的两个部派；常语部和出世语部，即大众部的两个部派；以及一切有部和赤衣部，即有部的两个部派，这些是肯定存在的。以前被称为譬喻师部的，是从赤衣部分裂出来的经量部。这不包括在十八部派之中。此外，当早期只有声闻乘的教法兴盛时，这些部派肯定有不同的宗派观点。自从大乘兴起以来，所有的大乘僧团都属于这些部派，但由于他们持有大乘的宗派观点，因此没有受到早期各自宗派观点的影响。即使在那之后，声闻乘的宗派观点也长期保持不混杂，但后来宗派观点变得混杂了。无论持有大乘或小乘的哪种宗派观点，戒律的行为和实践都没有混杂地存在。因此，四大部派的区分也必须理解为从戒律的行为来区分。也就是说：具备三法印，善于教导三学，初善、中善、后善，如实了知是佛陀所说。如是说，因此应对一切生起极大的信心。对四大部派的意义稍作研究的章节，第四十二。 在这里，一些自认为聪明的人对一些事情感到疑惑，他们会思考密咒乘的出现方式是否存在另一种方式。一般来说，经部和律部都有各自的论题，因此密咒的出现方式与经部的出现方式不同。但没有时间一一说明，总的来说，经
English
Moreover, in all the Sanghas of the holy land (India) and the islands, the four major schools each maintain their own assertions without being mixed up. The doctrines and scriptures of the eighteen schools still exist to this day, but those who hold these sectarian views are not completely unmixed. During the reign of the seven generations of the Pala dynasty, it seems that there were about seven schools of transmission in existence. Even now, it seems that there are still so many schools among the Shravaka Sanghas. In general, on top of the four major schools not being mixed up, there are also the Sthavira-putra and Kukkutika, which are the two schools of great reverence; the Sarvastivadins and the Lokottaravadins, which are the two schools of the Mahasanghikas; and the Sarvastivadins and the Red-robed, which are the two schools of the Sarvastivadins, these are definitely present. The school formerly known as the Dristantavada is the Sautrantika, which split from the Red-robed. This is not included in the eighteen schools. Furthermore, when the teachings of the Shravaka Vehicle alone flourished in the early days, these schools certainly had different sectarian views. Since the rise of the Mahayana, all the Mahayana Sanghas belong to these schools, but because they hold the sectarian views of the Mahayana itself, they have not been affected by the respective sectarian views of the early days. Even after that, the sectarian views of the Shravakas were maintained without being mixed up for a long time, but later the sectarian views became mixed up. Regardless of which sectarian view of the Mahayana or Hinayana is held, the conduct and practice of discipline remain unmixed. Therefore, the distinction of the four major schools must also be understood as being distinguished from the conduct of discipline. That is to say: possessing the three seals, being good at teaching the three trainings, being good in the beginning, middle, and end, and truly knowing that it is what the Buddha said. As it is said, therefore, one should generate great faith in everything. The forty-second chapter, which is a brief study of the meaning of the four major schools. Here, some people who consider themselves clever have doubts about some things, and they will think about whether there is another way in which the Mantra Vehicle appeared. In general, the Sutra and Vinaya Pitakas each have their own topics, so the way in which the Mantra appeared is different from the way in which the Sutra appeared. But there is no time to explain them one by one, and in general, the Sutra
Chinese
对于两种续部来说，没有处所、时间和导师的差别。那么，它们是如何在人间出现的呢？就像大乘的经部一样，续部也大多出现了。无上瑜伽续的许多深奥续部，是由成就的上师们各自迎请，然后依次出现的。例如，吉祥萨ra哈迎请了佛陀颅骨，路易巴迎请了瑜伽母总集等，拉瓦巴和海生迎请了喜金刚，黑行者迎请了合和明点，拉里塔跋折罗迎请了黑阎魔敌三法类，甚深金刚迎请了金刚甘露，咕咕日巴迎请了大幻化网，毕托巴迎请了时轮金刚等等。以前有些人虚构说，在俱生大乐的注释中有密咒的来历。大学者布敦引用了俱生大乐注释的所有历史，说那是俱生大乐本身的历史，而不是密咒总体的来历，说得很有道理。但是，俄·洛扎瓦·衮努拜看到了那些，仍然对旧事重提，很好地讲述了俱生大乐的故事。他说，其中的农夫莲花金刚可以和伟大的莲花金刚等同，从那开始，如果和成就七派的来历等结合起来，就会有非常奇妙的密咒来历。这仅仅是说说而已。俱生大乐和成就七派也只是被一些密咒士修持，并没有普及到所有的人，所以讲述它们的传承，并不能说是讲述了密咒总体的传承。对于藏汉两地的大多数密咒士所修持的各种法脉传承，也无需引用，肯定会出现一个非常奇妙的密咒总体来历。我也开个玩笑这样说说。依靠那些，也有一些主要进行臆测的人，对那些进行了总结，还有从金刚顶中出现的忿怒尊三界胜尊化身说的历史，既不正确也不
English
For the two types of tantras, there is no difference in place, time, or teacher. So, how did they appear in the human realm? Just like the Mahayana sutras, most of the tantras also appeared. Many profound tantras of Anuttarayoga Tantra were invited by accomplished masters individually, and then appeared in sequence. For example, glorious Saraha invited the Buddha Skull, Lui-pa invited the Yogini Samucchaya, and so on, Lawapa and Ocean-born invited the Hevajra, Black Practitioner invited the Samputatilaka, Lalitavajra invited the Three Black Yamari Classes, Profound Vajra invited the Vajramrita, Kukkuripa invited the Mahamaya, Pitopa invited the Kalachakra, and so on. Some people in the past fabricated that the origin of mantras was in the commentary on Sahajasiddhi. The great scholar Buton quoted all the history of the Sahajasiddhi commentary, saying that it was the history of Sahajasiddhi itself, not the origin of mantras in general, which was very reasonable. However, Go Lotsawa Zhonnu Pal saw those things and still brought up old stories, telling the story of Sahajasiddhi very well. He said that the farmer Padmavajra in it could be equated with the great Padmavajra, and from that, if combined with the origin of the Seven Siddhas, there would be a very wonderful origin of mantras. This is just talking. Sahajasiddhi and the Seven Siddhas were only practiced by some mantra practitioners, and were not popularized to everyone, so telling their lineage cannot be said to be telling the lineage of mantras in general. For the various Dharma lineages practiced by most mantra practitioners in Tibet and China, there is no need to quote, and a very wonderful origin of mantras in general will definitely appear. I am also joking to say this. Relying on those, there are also some people who mainly speculate, summarizing those, and also the history of the emanation of the Wrathful Lord of the Three Realms Victorious One, which appeared from the Vajrasekhara, is neither correct nor