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大正藏第 49 册 No. 2031 异部宗轮论 No. 2031 [cf. Nos. 2032, 2033] 异部宗轮论一卷 世友菩萨造 三藏法师玄奘译 佛般涅槃后 适满百余年 圣教异部兴 便引不饶益 展转执异故 随有诸部起 依自阿笈摩 说彼执令厌 世友大菩萨 具大智觉慧 释种真苾刍 观彼时思择 等观诸世间 种种见漂转 分破牟尼语 彼彼宗当说 应审观佛教 圣谛说为依 如采沙中金 择取其真实 如是传闻。佛薄伽梵般涅槃后。百有余年去圣时淹。如日久没。摩竭陀国俱苏摩城王号无忧。统摄赡部。感一白盖。化洽人神。是时佛法大众初破。谓因四众共议大天五事不同。分为两部。一大众部。二上座部。四众者何。一龙象众。二边鄙众。三多闻众。四大德众。其五事者。如彼颂言。 余所诱无知 犹豫他令入 道因声故起 是名真佛教 后即于此第二百年。大众部中流出三部。一一说部。二说出世部。三鸡胤部。次后于此第二百年。大众部中复出一部。名多闻部。次后于此第二百年。大众部中更出一部。名说假部。第二百年满时。有一出家外道。舍邪归正。亦名大天 现代汉语译本 《异部宗轮论》一卷 世友菩萨造 三藏法师玄奘译 佛陀般涅槃后，大约过了一百多年， 圣教开始出现部派分歧，这导致了许多不利影响。 由于辗转执持不同的见解， 各个部派随之兴起。 他们依据各自的阿笈摩（Agama，意为圣传、经）， 宣说自己的主张，试图使他人厌恶其他部派的观点。 世友大菩萨， 具备广大的智慧和觉悟， 作为释迦族的真实比丘， 观察当时的局势并加以思索。 他平等地观察世间， 看到种种不同的见解如水漂流。 为了分辨和剖析牟尼（牟尼，释迦牟尼的简称）的教诲， 将要叙述各个部派的宗义。 应当审慎地观察佛教， 以四圣谛作为依据。 如同从沙中淘金， 选取其中真实的部分。 根据这样的传闻，佛薄伽梵（Bhagavan，意为世尊）般涅槃后，一百多年过去，远离圣人的时代已经很久。如同太阳长久沉没。摩揭陀国（Magadha）的俱苏摩城（Kusuma-pura）的国王名叫无忧（Ashoka），统治着赡部洲（Jambudvipa），感得一柄白伞的瑞应，教化普及人与神。这时，佛教僧团大众开始分裂，起因是四众（比丘、比丘尼、优婆塞、优婆夷）共同讨论大天（Mahadeva）的五件事的观点不同，因此分为两个部派：一是大众部（Mahasanghika），二是上座部（Sthavira）。四众是指什么呢？一是龙象众，二是边鄙众，三是多闻众，四大德众。那五件事是：正如那首偈颂所说： ‘为余所诱无知，犹豫他令入，道因声故起，是名真佛教。’ 后来，就在这第二个百年中，从大众部中流出三个部派：一是‘一说部’（Ekavyavaharika），二是‘说出世部’（Lokottaravada），三是‘鸡胤部’（Kukkuṭika）。紧接着，在这第二个百年中，大众部中又分出一部，名叫‘多闻部’（Bahusrutiya）。此后，在这第二个百年圆满时，有一位出家的外道，舍弃邪见归于正道，也名叫大天（Mahadeva）。
English
English version Treatise on the Different Schools of Buddhism, One Fascicle Composed by Bodhisattva Vasumitra (世友菩萨) Translated by Tripitaka Master Xuanzang (玄奘) After the Buddha's Parinirvana (般涅槃), about a hundred years had passed, The Holy Teaching saw the rise of different schools, which led to many disadvantages. Due to the mutual clinging to different views, Various schools arose accordingly. Relying on their own Agamas (阿笈摩, meaning sacred tradition, scripture), They proclaimed their own doctrines, trying to make others dislike the views of other schools. The great Bodhisattva Vasumitra (世友大菩萨), Possessing great wisdom and enlightenment, As a true Bhikshu (比丘, monk) of the Shakya (释迦) clan, Observed the situation at that time and contemplated it. He equally observed the world, Seeing various views drifting like water. In order to distinguish and analyze the teachings of Muni (牟尼, short for Shakyamuni), The doctrines of each school will be narrated. One should carefully observe Buddhism, Taking the Four Noble Truths as the basis. Like extracting gold from sand, Selecting what is true. According to such traditions, after the Bhagavan (薄伽梵, meaning World-Honored One) Buddha's Parinirvana (般涅槃), more than a hundred years passed, and the era was long removed from the saints. It was like the sun having been set for a long time. The king of Kusuma-pura (俱苏摩城) in Magadha (摩揭陀国) was named Ashoka (无忧), ruling Jambudvipa (赡部洲), and felt the auspicious response of a white umbrella, his teachings spreading to humans and gods. At this time, the Buddhist Sangha (僧团) began to split, the cause being the disagreement among the four assemblies (monks, nuns, laymen, laywomen) regarding the five points of Mahadeva (大天), thus dividing into two schools: the Mahasanghika (大众部) and the Sthavira (上座部). What are the four assemblies? They are the assembly of dragons and elephants, the assembly of border regions, the assembly of the learned, and the assembly of great virtues. What are the five points? As the verse says: 'Induced by others, without knowledge, Hesitating, others cause to enter, The path arises because of sound, This is called true Buddhism.' Later, in this second century, three schools emerged from the Mahasanghika (大众部): the Ekavyavaharika (一说部), the Lokottaravada (说出世部), and the Kukkuṭika (鸡胤部). Following this, in this second century, another school emerged from the Mahasanghika (大众部), called the Bahusrutiya (多闻部). After this, at the end of this second century, there was a renunciate from an external path, who abandoned wrong views and returned to the right path, also named Mahadeva (大天). --------------------------------------------------------------------------------
Chinese
。大众部中出家受具。多闻精进。居制多山。与彼部僧重详五事。因兹乖诤分为三部。一制多山部。二西山住部。三北山住部。如是大众部四破或五破。本末别说合成九部。一大众部。二一说部。三说出世部。四鸡胤部。五多闻部。六说假部。七制多山部。八西山住部。九北山住部。其上座部经尔所时一味和合。三百年初有少乖诤。分为两部。一说一切有部。亦名说因部。二即本上座部。转名雪山部。后即于此第三百年。从说一切有部流出一部。名犊子部。次后于此第三百年。从犊子部流出四部。一法上部。二贤胄部。三正量部。四密林山部。次后于此第三百年。从说一切有部。复出一部。名化地部。次后于此第三百年。从化地部流出一部。名法藏部。自称我袭采菽氏师。至三百年末。从说一切有部。复出一部。名饮光部。亦名善岁部。至第四百年初。从说一切有部。复出一部。名经量部。亦名说转部。自称我以庆喜为师。如是上座部七破或八破。本末别说成十一部。一说一切有部。二雪山部。三犊子部。四法上部。五贤胄部。六正量部。七密林山部。八化地部。九法藏部。十饮光部。十一经量部。如是诸部。本宗末宗同义异义。我今当说。此中大众部。一说部。说出世部。鸡胤部。本宗同义者。谓四部同说。诸佛世 现代汉语译本 大众部（Mahāsāṃghika，佛教部派之一）中出家受具足戒，多闻精进，居住在制多山（Caitya，意为‘支提’，佛塔）。他们与该部的僧侣重新详细讨论‘五事’（关于戒律的五项争议），因此产生争端，分裂为三个部派：一、制多山部（Caityaka）；二、西山住部（Apara Shaila）；三、北山住部（Uttara Shaila）。这样，大众部四次或五次分裂，如果将根本部派和末期部派分别计算，则合成为九个部派：一、大众部；二、一说部（Ekavyāvahārika）；三、说出世部（Lokottaravāda）；四、鸡胤部（Kukkuṭika）；五、多闻部（Bahuśrutīya）；六、说假部（Prajñaptivāda）；七、制多山部；八、西山住部；九、北山住部。 其上座部（Sthavira，佛教部派之一）经过了很长时间，一直保持一致和谐。在三百年初，出现了少许争端，分裂为两个部派：一、说一切有部（Sarvāstivāda），也称为说因部；二、即本来的上座部，转名为雪山部（Haimavata）。后来，就在这第三百年，从说一切有部分裂出一个部派，名为犊子部（Vātsīputrīya）。紧接着，在这第三百年，从犊子部分裂出四个部派：一、法上部（Dharmottarīya）；二、贤胄部（Bhadrayānīya）；三、正量部（Saṃmatīya）；四、密林山部（Ṣaṇṇagarika）。紧接着，在这第三百年，从说一切有部，又分裂出一个部派，名为化地部（Mahīśāsaka）。紧接着，在这第三百年，从化地部分裂出一个部派，名为法藏部（Dharmaguptaka），自称继承了采菽氏（Kāśyapīya）的师承。到三百年末，从说一切有部，又分裂出一个部派，名为饮光部（Kāśyapīya），也称为善岁部。到第四百年初，从说一切有部，又分裂出一个部派，名为经量部（Sautrāntika），也称为说转部，自称以庆喜（Ānanda）为师。这样，上座部七次或八次分裂，如果将根本部派和末期部派分别计算，则合成十一个部派：一、说一切有部；二、雪山部；三、犊子部；四、法上部；五、贤胄部；六、正量部；七、密林山部；八、化地部；九、法藏部；十、饮光部；十一、经量部。 这些部派，根本宗义和末期宗义，相同之处和不同之处，我现在将要说明。其中大众部、一说部、说出世部、鸡胤部，根本宗义相同之处在于，这四个部派都认为，诸佛世...
English
English version Those who left home and received full ordination within the Mahāsāṃghika (one of the early Buddhist schools), being learned and diligent, resided at Caitya (meaning 'stupa'). They re-examined the 'Five Points' (five controversial points regarding monastic discipline) in detail with the monks of that school, and due to this dispute, they split into three schools: 1. Caityaka; 2. Apara Shaila; 3. Uttara Shaila. Thus, the Mahāsāṃghika split four or five times. If the original and later schools are counted separately, they combine to form nine schools: 1. Mahāsāṃghika; 2. Ekavyāvahārika; 3. Lokottaravāda; 4. Kukkuṭika; 5. Bahuśrutīya; 6. Prajñaptivāda; 7. Caityaka; 8. Apara Shaila; 9. Uttara Shaila. The Sthavira (another early Buddhist school) remained unified and harmonious for a long time. At the beginning of the third century, a slight dispute arose, and they split into two schools: 1. Sarvāstivāda, also known as the Hetuvāda; 2. The original Sthavira, which became known as the Haimavata. Later, in this third century, a school split off from the Sarvāstivāda, called the Vātsīputrīya. Subsequently, in this third century, four schools split off from the Vātsīputrīya: 1. Dharmottarīya; 2. Bhadrayānīya; 3. Saṃmatīya; 4. Ṣaṇṇagarika. Subsequently, in this third century, a school split off from the Sarvāstivāda, called the Mahīśāsaka. Subsequently, in this third century, a school split off from the Mahīśāsaka, called the Dharmaguptaka, claiming to have inherited the lineage of Kāśyapīya. Towards the end of the third century, a school split off from the Sarvāstivāda, called the Kāśyapīya, also known as the Suvarṣaka. At the beginning of the fourth century, a school split off from the Sarvāstivāda, called the Sautrāntika, also known as the Saṃkrantivāda, claiming Ānanda as their teacher. Thus, the Sthavira split seven or eight times. If the original and later schools are counted separately, they combine to form eleven schools: 1. Sarvāstivāda; 2. Haimavata; 3. Vātsīputrīya; 4. Dharmottarīya; 5. Bhadrayānīya; 6. Saṃmatīya; 7. Ṣaṇṇagarika; 8. Mahīśāsaka; 9. Dharmaguptaka; 10. Kāśyapīya; 11. Sautrāntika. Regarding these schools, their fundamental and later doctrines, their similarities and differences, I will now explain. Among them, the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kukkuṭika, the similarity in their fundamental doctrines is that these four schools all believe that the Buddhas... --------------------------------------------------------------------------------
Chinese
尊皆是出世。一切如来无有漏法。诸如来语皆转法轮。佛以一音说一切法。世尊所说无不如义。如来色身实无边际。如来威力亦无边际。诸佛寿量亦无边际。佛化有情令生净信无厌足心。佛无睡梦。如来答问不待思惟。佛一切时不说名等。常在定故。然诸有情。谓说名等欢喜踊跃。一刹那心了一切法。一刹那心相应般若知一切法。诸佛世尊尽智无生智恒常随转。乃至般涅槃。一切菩萨入母胎中。皆不执受羯剌蓝頞部昙闭尸键南为自体。一切菩萨入母胎时。作白象形。一切菩萨出母胎时。皆从右胁。一切菩萨不起欲想恚想害想。菩萨为欲饶益有情。愿生恶趣随意能往。以一刹那现观边智。遍知四谛诸相差别。眼等五识身有染有离染。色无色界具六识身。五种色根肉团为体。眼不见色。耳不闻声。鼻不嗅香。舌不尝味。身不觉触。在等引位有发语言。亦有调伏心。亦有净作意。所作已办无容受法。诸预流者。心心所法能了自性。有阿罗汉为余所诱。犹有无知。亦有犹豫。他令悟入道因声起。苦能引道。苦言能助。慧为加行。能灭众苦。亦能引乐。苦亦是食。第八地中亦得久住。乃至性地法皆可说有退。预流者有退义。阿罗汉无退义。无世间正见。无世间信根。无无记法。入正性离生时。可说断一切结。诸豫流者。造一切恶 现代汉语译本： 尊者们都是出世的。一切如来没有漏失的法。诸如来的语言都在转法轮。佛用一个声音宣说一切法。世尊所说没有不如真如实义的。如来的色身实际上没有边际。如来的威力也没有边际。诸佛的寿命也没有边际。佛化导有情众生，使他们生起清净的信心，没有厌足之心。佛没有睡梦。如来回答问题不需要思索。佛在任何时候都不说名字等等，因为常在禅定之中。然而，众生认为佛说名字等等会欢喜踊跃。一刹那的心能了解一切法。一刹那的心与般若相应，能知一切法。诸佛世尊的尽智（一切烦恼已尽的智慧）和无生智（不再受生的智慧）恒常随转，乃至般涅槃。一切菩萨进入母亲的胎中，都不执取羯剌蓝（kalala，受胎后第一周的凝酪）、頞部昙（arbuda，受胎后第二周的疱）、闭尸（peshi，受胎后第三周的血肉）、键南（ghana，受胎后第四周的凝厚）为自身。一切菩萨进入母亲的胎中时，都示现白象的形象。一切菩萨出母亲的胎时，都从右胁而出。一切菩萨不起欲想、恚想、害想。菩萨为了饶益有情众生，愿意往生恶趣，可以随意前往。用一刹那现观的边智（接近真理的智慧），普遍了知四谛（苦、集、灭、道）的诸相差别。眼等五识的身有染污，也有离染污。色界没有**具，只有六识身。五种色根以肉团为体。眼不能见色，耳不能闻声，鼻不能嗅香，舌不能尝味，身不能觉触。在等引位（禅定状态）有发语言，也有调伏心，也有清净的作意。所作已办，没有容受之法。诸预流者（srotapanna，入流果），心和心所法能了解自性。有阿罗汉（arhat，无学果）被其他所诱惑，仍然有无知，也有犹豫。他人令其悟入道，因声音而起。苦能引导道，苦的言语能帮助道，慧为加行，能灭除众苦，也能引生快乐。苦也是食。第八地中也能长久安住。乃至性地法都可以说有退转。预流者有退转的含义。阿罗汉没有退转的含义。没有世间正见，没有世间信根，没有无记法。入正性离生时，可以说断一切结。诸预流者，造一切恶。