English
English version This is called the sound of all-knowing wisdom. ‘The sound of rightly killing afflictions’ means that ‘killing’ signifies eliminating and cutting off; ‘afflictions’ refers to the ninety-eight fetters (ninety-eight kinds of afflictions). The ten fetters to be eliminated in the desire realm through the suffering truth, seven fetters each through the origination and cessation truths, eight fetters through the path truth, and four fetters to be eliminated through cultivation; in the form realm, nine fetters to be eliminated through the suffering truth, six fetters each through the origination and cessation truths, seven fetters through the path truth, and three fetters to be eliminated through cultivation; the same applies to the formless realm. ‘Rightly’ means clearly eliminating and cutting off without any remaining defilement. This is called the sound of rightly killing afflictions. ‘It is the last word, beyond which the Dharma cannot be spoken’ means that if there is no word, this is called Nirvana; if there is a word, then it is birth and death. ‘Last’ means there is no further word, only the word ‘Ra’. ‘Unspeakable’ means unattainable, indistinguishable, and because it has no form, it is unspeakable. ‘All dharmas’ refers to the skandhas (aggregates), realms, entrances, and the thirty-seven factors of enlightenment (thirty-seven practices). This is called the last word, beyond which it cannot be spoken. Manjushri’s Questions Sutra, Volume 1 Taisho Tripitaka Volume 14, No. 0468, Manjushri’s Questions Sutra Manjushri’s Questions Sutra, Volume 2 Translated by Tripiṭaka Saṃghapāla from Funan during the Liang Dynasty Chapter 15: Distinguishing the Schools At that time, Manjushri (Manjushri) Bodhisattva said to the Buddha: ‘World Honored One! After the Buddha enters Nirvana, how will future disciples distinguish the various schools? Which is the fundamental school?’ The Buddha told Manjushri (Manjushri): ‘In the future, my disciples will have twenty schools that can maintain the Dharma in the world. These twenty schools can all attain the four fruits (Sotapanna, Sakadagami, Anagami, Arhat), and their understanding of the Tripitaka is equal, without lower, middle, or upper distinctions. It is like seawater, with no difference in taste; like a person with twenty sons, all are truly spoken by the Tathagata. Manjushri (Manjushri)! The two fundamental schools come from the Mahayana (Mahayana), from the Prajnaparamita (Prajnaparamita); Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and all Buddhas come from the Prajnaparamita (Prajnaparamita). Manjushri (Manjushri)! Just as earth, water, fire, wind, and space are the dwelling places for all sentient beings, so too, the Prajnaparamita (Prajnaparamita) and the Mahayana (Mahayana) are the places of origin for all Sravakas (Sravaka), Pratyekabuddhas (Pratyekabuddha), and Buddhas.’ Manjushri (Manjushri) Bodhisattva said to the Buddha: ‘World Honored One!’ -------------------------------------------------------------------------------- 云何名部？”
Chinese
佛告文殊师利：“初二部者，一摩诃僧祇(此言大众，老少同会共集律部也)，二体毗履(此言老宿，淳老宿人同会共出律部也)。我入涅槃后一百岁，此二部当起，从摩诃僧祇出七部，于此百岁内出一部，名执一语言(所执与僧祇同，故云一也)。于百岁内从执一语言部，复出一部，名出世间语言(称赞辞也)。于百岁内从出世间语言出一部，名高拘梨柯(是出律主姓也)。于百岁内从高拘梨柯出一部，名多闻(出律主有多闻智也)。于百岁内从多闻出一部，名只底舸(此山名，出律主居之也)。于百岁内从只底舸出一部，名东山(亦律主居也)。于百岁内从东山出一部，名北山(亦律主居也)。此谓从摩诃僧祇部出于七部，及本僧祇，是为八部。于百岁内从体毗履部出十一部，于百岁内出一部，名一切语言(律主执三世有故，一切可厝语言也)。于百岁内从一切语言出一部，名雪山(亦律主居也)。于百岁内从雪山出一部，名犊子(律主姓也)。于百岁内从犊子出一部，名法胜(律主名也)。于百岁内从法胜出一部，名贤(律主名也)。于百岁内从贤部出一部，名一切所贵(律主为通人所重也)。于百岁内从一切所贵出一部，名芿山(律主居也)。于百岁内从芿山出一部，名大不可弃(律主 现代汉语译本： ‘什么叫做部派？’ 佛告诉文殊师利：‘最初的两个部派是：一、摩诃僧祇（Mahāsaṃghika）（意为大众部，无论老少都共同集会研究律藏）；二、体毗履（Sthavira）（意为上座部，由年长的、德高望重的人共同集会研究律藏）。我入涅槃后一百年，这两个部派将会兴起。从摩诃僧祇部会分出七个部派，在这第一个百年内会分出一个部派，名为执一语言（Ekavyāvahārika）（他们所坚持的与僧祇部相同，所以称为‘一’）。在第一个百年内，从执一语言部会再分出一个部派，名为出世间语言（Lokottaravāda）（这是赞美的称谓）。在第一个百年内，从出世间语言部会分出一个部派，名为高拘梨柯（Gokulika）（这是分出律藏的领袖的姓氏）。在第一个百年内，从高拘梨柯部会分出一个部派，名为多闻（Bahuśruta）（分出律藏的领袖具有广博的知识）。在第一个百年内，从多闻部会分出一个部派，名为只底舸（Caitika）（这是山的名字，分出律藏的领袖居住在那里）。在第一个百年内，从只底舸部会分出一个部派，名为东山（Pūrvaśaila）（也是律藏领袖居住的地方）。在第一个百年内，从东山部会分出一个部派，名为北山（Aparaśaila）（也是律藏领袖居住的地方）。这指的是从摩诃僧祇部所分出的七个部派，加上原本的僧祇部，总共是八个部派。在第一个百年内，从体毗履部会分出十一个部派，在第一个百年内会分出一个部派，名为一切语言（Sarvāstivāda）（律藏领袖认为三世皆有，所以一切都可以用语言表达）。在第一个百年内，从一切语言部会分出一个部派，名为雪山（Haimavata）（也是律藏领袖居住的地方）。在第一个百年内，从雪山部会分出一个部派，名为犊子（Vātsīputrīya）（律藏领袖的姓氏）。在第一个百年内，从犊子部会分出一个部派，名为法胜（Dharmottarīya）（律藏领袖的名字）。在第一个百年内，从法胜部会分出一个部派，名为贤（Bhadrayānīya）（律藏领袖的名字）。在第一个百年内，从贤部会分出一个部派，名为一切所贵（Saṃmatīya）（律藏领袖受到通达之人的重视）。在第一个百年内，从一切所贵部会分出一个部派，名为芿山（Ṣaṇṇagarika）（律藏领袖居住的地方）。在第一个百年内，从芿山部会分出一个部派，名为大不可弃（Mahāgīrika）（律藏领袖……’
English
English version: ‘What are the names of the schools?’ The Buddha told Mañjuśrī (文殊师利): ‘The first two schools are: first, the Mahāsaṃghika (摩诃僧祇) (meaning the Great Assembly, where both young and old gather together to study the Vinaya); second, the Sthavira (体毗履) (meaning the Elders, where venerable elders gather together to produce the Vinaya). One hundred years after my Parinirvana, these two schools will arise. From the Mahāsaṃghika will emerge seven schools. Within this first hundred years, one school will emerge, named Ekavyāvahārika (执一语言) (they hold the same views as the Saṃghika, hence the name ‘One’). Within the first hundred years, from the Ekavyāvahārika school, another school will emerge, named Lokottaravāda (出世间语言) (a term of praise). Within the first hundred years, from the Lokottaravāda school, one school will emerge, named Gokulika (高拘梨柯) (this is the surname of the leader who produced the Vinaya). Within the first hundred years, from the Gokulika school, one school will emerge, named Bahuśruta (多闻) (the leader who produced the Vinaya has vast knowledge). Within the first hundred years, from the Bahuśruta school, one school will emerge, named Caitika (只底舸) (this is the name of the mountain where the leader who produced the Vinaya resides). Within the first hundred years, from the Caitika school, one school will emerge, named Pūrvaśaila (东山) (also where the Vinaya leader resides). Within the first hundred years, from the Pūrvaśaila school, one school will emerge, named Aparaśaila (北山) (also where the Vinaya leader resides). This refers to the seven schools that emerged from the Mahāsaṃghika school, plus the original Saṃghika school, making a total of eight schools. Within the first hundred years, eleven schools will emerge from the Sthavira school. Within the first hundred years, one school will emerge, named Sarvāstivāda (一切语言) (the Vinaya leader believes that all three times exist, so everything can be expressed in language). Within the first hundred years, from the Sarvāstivāda school, one school will emerge, named Haimavata (雪山) (also where the Vinaya leader resides). Within the first hundred years, from the Haimavata school, one school will emerge, named Vātsīputrīya (犊子) (the surname of the Vinaya leader). Within the first hundred years, from the Vātsīputrīya school, one school will emerge, named Dharmottarīya (法胜) (the name of the Vinaya leader). Within the first hundred years, from the Dharmottarīya school, one school will emerge, named Bhadrayānīya (贤) (the name of the Vinaya leader). Within the first hundred years, from the Bhadrayānīya school, one school will emerge, named Saṃmatīya (一切所贵) (the Vinaya leader is respected by knowledgeable people). Within the first hundred years, from the Saṃmatīya school, one school will emerge, named Ṣaṇṇagarika (芿山) (where the Vinaya leader resides). Within the first hundred years, from the Ṣaṇṇagarika school, one school will emerge, named Mahāgīrika (大不可弃) (the Vinaya leader...’ --------------------------------------------------------------------------------
Chinese
初生母弃之于井，父追寻之，虽坠不死，故云不可弃也；又名能射)。于百岁内从大不可弃出一部，名法护(律主名也)。于百岁内从法护出一部，名迦叶比(律主姓也)。于百岁内从迦叶比出一部，名修妒路句(律主执修妒路义也)。此谓体毗履部出十一部，及体毗履，成二十部。” 佛说此祇夜： “摩诃僧祇部， 分别出有七， 体毗履十一， 是谓二十部。 十八及本二， 悉从大乘出， 无是亦无非， 我说未来起。” 杂问品第十六 尔时文殊师利白佛言：“世尊！未来外道说如是语：‘世尊往昔说《火聚经》，六十比丘死、六十比丘休道、六十比丘解脱。’外道当如是说：‘世尊非一切智。何以故？不见此事故。’当云何答？” 佛告文殊师利：“如人然灯，不为杀虫。文殊师利！如来如是随众生所堪，则为彼说，如来说法无非因缘。若有众生有杀生业，必受果报。彼众生不堪受法，是故休道。彼众生堪受法，则得解脱。皆随其因缘，非如来所作。何以故？佛从世间生，佛不说佛造世间。若人杀生自得短命，若人不杀自得长寿及解脱果。此诸众生虽复休道，如来未来必当化度。是故，文殊师利！如来无过。文殊师利！如日月光照拘牟头、分陀利郁、波罗花等 现代汉语译本：最初，（此部）被母亲遗弃在井中，父亲去寻找，即使坠落也没有死，所以说不可遗弃；又名能射（Nengshe）。在一百年内从大不可弃（Da Bukeqi）分出一部，名叫法护（Fahu）（是一位律主的名称）。在一百年内从法护（Fahu）分出一部，名叫迦叶比（Jiayebi）（是律主的姓氏）。在一百年内从迦叶比（Jiayebi）分出一部，名叫修妒路句（Xiudoulouju）（律主执掌修妒路（Xiudoulou）的意义）。这就是说，从体毗履部（Tipi Lü Bu）分出十一部，加上体毗履部（Tipi Lü Bu）本身，共计二十部。 佛陀说了这段偈颂： ‘摩诃僧祇部（Mahasanghika）， 分别出了七部， 体毗履部（Tipi Lü Bu）十一， 这就是所谓的二十部。 十八部及根本二部， 全部从大乘（Mahayana）而出， 无所谓是也无所谓非， 我说未来会兴起。’ 杂问品第十六 这时，文殊师利（Manjushri）菩萨对佛说：‘世尊！未来外道会说这样的话：‘世尊往昔说了《火聚经（Huoju Jing）》，导致六十位比丘死亡、六十位比丘放弃修行、六十位比丘得到解脱。’外道会这样说：‘世尊不是一切智者。为什么呢？因为没有预见到这件事。’我们应当如何回答？’ 佛告诉文殊师利（Manjushri）：‘如同人们点灯，不是为了杀死虫子。文殊师利（Manjushri）！如来是这样随顺众生所能接受的程度，才为他们说法，如来说法没有不是因为因缘的。如果有众生有杀生的业，必定会受到果报。那些众生不能承受佛法，所以放弃修行。那些众生能够承受佛法，就得到解脱。一切都随顺他们的因缘，不是如来所造成的。为什么呢？佛从世间产生，佛不说佛创造世间。如果有人杀生，自己就会得到短命的果报；如果有人不杀生，自己就会得到长寿以及解脱的果报。这些众生即使放弃修行，如来未来必定会教化他们。所以，文殊师利（Manjushri）！如来没有过失。文殊师利（Manjushri）！如同日月的光芒照耀拘牟头（Gou Moutou）、分陀利郁（Fentuo Liyu）、波罗花（Baluo Hua）等。’
English
English version: Initially, (this school) was abandoned by its mother in a well, and the father went to search for it. Even though it fell, it did not die, hence the name 'Inabandonable'; it is also named Nengshe (meaning 'able to shoot'). Within a hundred years, from Da Bukeqi (Great Inabandonable) emerged a school named Fahu (Dharma Protector) (the name of a Vinaya master). Within a hundred years, from Fahu (Dharma Protector) emerged a school named Jiayebi (Kashyapi) (the surname of a Vinaya master). Within a hundred years, from Jiayebi (Kashyapi) emerged a school named Xiudoulouju (Sutrakrita) (the Vinaya master who upheld the meaning of Sutrakrita). This means that from the Tipi Lü Bu (Theravada) school, eleven schools emerged, and together with the Tipi Lü Bu (Theravada) itself, there are twenty schools. The Buddha spoke this Gatha: 'The Mahasanghika (Great Assembly School), separately produced seven schools, The Tipi Lü Bu (Theravada) eleven, these are the so-called twenty schools. The eighteen and the original two, all came from the Mahayana (Great Vehicle), There is neither right nor wrong, I say they will arise in the future.' Miscellaneous Questions, Chapter Sixteen At that time, Manjushri (Bodhisattva of Wisdom) said to the Buddha: 'World Honored One! In the future, non-Buddhists will say such words: 'The World Honored One formerly spoke the Huoju Jing (Fire Mass Sutra), which caused sixty Bhikkhus to die, sixty Bhikkhus to abandon the path, and sixty Bhikkhus to attain liberation.' Non-Buddhists will say: 'The World Honored One is not omniscient. Why? Because he did not foresee this event.' How should we answer?' The Buddha told Manjushri (Bodhisattva of Wisdom): 'It is like a person lighting a lamp, not to kill insects. Manjushri (Bodhisattva of Wisdom)! The Tathagata speaks according to what beings can bear, and the Tathagata's teachings are never without cause and condition. If there are beings with the karma of killing, they will surely receive the consequences. Those beings are unable to receive the Dharma, therefore they abandon the path. Those beings are able to receive the Dharma, and thus attain liberation. All follow their own causes and conditions, not what the Tathagata has created. Why? The Buddha arises from the world, the Buddha does not say that the Buddha created the world. If a person kills, they will receive a short life; if a person does not kill, they will receive longevity and the fruit of liberation. Even though these beings abandon the path, the Tathagata will surely transform and liberate them in the future. Therefore, Manjushri (Bodhisattva of Wisdom)! The Tathagata is without fault. Manjushri (Bodhisattva of Wisdom)! Like the light of the sun and moon shining on Gou Moutou (Kumuda), Fentuo Liyu (Pundarika), Baluo Hua (Utpala) flowers, etc.' --------------------------------------------------------------------------------