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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。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 现代汉语译本 三北山住部（具体地点不详）。像这样，大众部因为四种或五种分裂，从根本到末节分别演说，合成了九部：一、大众部（Mahāsāṃghika）；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（Caitika）；八、西山住部（Aparaśaila）；九、北山住部（Uttarasaila）。 其上座部（Sthavira）经过了这么长时间，一直保持着一致和谐。但在三百年初，出现了少许争端，分裂为两部：一、说一切有部（Sarvāstivāda），也叫说因部；二、就是本来的上座部，转名为雪山部（Haimavata）。 后来，就在这第三百年，从说一切有部流出一部，名叫犊子部（Vātsīputrīya）。紧接着，在这第三百年，从犊子部流出四部：一、法上部（Dharmottarīya）；二、贤胄部（Bhadrayānīya）；三、正量部（Saṃmatīya）；四、密林山部（Ṣaṇṇagarika）。 再后来，在这第三百年，从说一切有部，又流出一部，名叫化地部（Mahīśāsaka）。紧接着，在这第三百年，从化地部流出一部，名叫法藏部（Dharmaguptaka），自称继承了采菽氏（Kaśyapīya）的师承。 到第三百年末，从说一切有部，又流出一部，名叫饮光部（Kāśyapīya），也叫善岁部。到第四百年初，从说一切有部，又流出一部，名叫经量部（Sautrāntika），也叫说转部，自称以庆喜（Ānanda）为师。 像这样，上座部因为七种或八种分裂，从根本到末节分别演说，合成了十一部：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。 像这些部派，本宗和末宗的同义和异义，我现在应当解说。这里面，大众部、一说部、说出世部、鸡胤部，本宗相同之处在于，这四部都认为，诸佛世尊都是出世的，一切如来都没有烦恼，诸如来说的话都能转法轮，佛用一种声音说一切法，世尊所说没有不如实之义的，如来的色身实际上是无边无际的，如来的威力也是无边无际的，诸佛的寿命也是无边无际的，佛化导有情众生，使他们生起清净的信心，没有厌倦满足之心，佛没有睡眠和梦境，如来回答问题不需要思考，佛在一切时
English
English version The Uttarasaila (Northern Mountain Dwelling) school. Thus, the Mahāsāṃghika (Great Assembly) school, due to four or five schisms, with their fundamental and subsequent elaborations, formed nine schools: 1. Mahāsāṃghika; 2. Ekavyāvahārika (One Expression); 3. Lokottaravāda (Transcendent Word); 4. Kukkuṭika (Cock's Foot); 5. Bahuśrutīya (Great Learning); 6. Prajñaptivāda (Designation); 7. Caitika (Caitya); 8. Aparaśaila (Western Mountain Dwelling); 9. Uttarasaila. The Sthavira (Elder) school remained unified and harmonious for that long. However, at the beginning of the third century, a slight dispute arose, dividing it into two schools: 1. Sarvāstivāda (All Exists), also known as the Hetuvāda (Causation); 2. The original Sthavira school, renamed Haimavata (Snow Mountain). Later, in this third century, a school emerged from the Sarvāstivāda, called the Vātsīputrīya (of the Vatsa Clan). Subsequently, in this third century, four schools emerged from the Vātsīputrīya: 1. Dharmottarīya (Superior Dharma); 2. Bhadrayānīya (Auspicious Vehicle); 3. Saṃmatīya (Agreement); 4. Ṣaṇṇagarika (Six Cities). Furthermore, in this third century, a school emerged from the Sarvāstivāda, called the Mahīśāsaka (Ruler of the Earth). Subsequently, in this third century, a school emerged from the Mahīśāsaka, called the Dharmaguptaka (Dharma Protector), claiming to have inherited the lineage of the Kāśyapīya (of Kāśyapa). Towards the end of the third century, a school emerged from the Sarvāstivāda, called the Kāśyapīya (of Kāśyapa), also known as the Suvarṣaka (Good Year). At the beginning of the fourth century, a school emerged from the Sarvāstivāda, called the Sautrāntika (Sutra Follower), also known as the Saṃkrantivāda (Transition), claiming Ānanda (Joy) as their teacher. Thus, the Sthavira school, due to seven or eight schisms, with their fundamental and subsequent elaborations, formed 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, I shall now explain the similarities and differences in their fundamental and subsequent doctrines. Among them, the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kukkuṭika schools share the following fundamental views: all four schools assert that the Buddhas, the World-Honored Ones, are transcendent; all Tathāgatas are free from defilements; the words of the Tathāgatas turn the Dharma wheel; the Buddha speaks all Dharmas with one voice; there is nothing untrue in what the World-Honored One says; the physical body of the Tathāgata is truly boundless; the power of the Tathāgata is also boundless; the lifespan of the Buddhas is also boundless; the Buddha teaches sentient beings, causing them to generate pure faith, without any sense of weariness or satisfaction; the Buddha has no sleep or dreams; the Tathāgata answers questions without deliberation; the Buddha at all times --------------------------------------------------------------------------------
Chinese
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。造一切恶唯除无间。佛所说经皆是了义。无为法有九种。一择灭。二非择灭。三虚空。四空无边处。五识无边处。六无所有处。七非想非非想处。八缘起支性。九圣道支性。心性本净客随烦恼之所杂染。说为不净。随眠非心。非心所法。亦无所缘。随眠异缠。缠异随眠。应说随眠与心不相应。缠与心相应。过去未来非实有体。一切法处非所知非所识 量。非所通达。都无中有。诸预流者亦得静虑。如是等是本宗同义。此四部末宗异义者。如如圣谛诸相差别。如是如是。有别现观。有少法是自所作。有少法是他所作。有少法是俱所作。有少法从众缘生。有于一时二心俱起。道与烦恼容俱现前。业与异熟有俱时转。种即为芽。色根大种有转变义。心心所法无转变义。心遍于身。心随依境。卷舒可得。诸如是等末宗所执。展转差别有无量门。其多闻部本宗同义。谓佛五音是出世教。一无常。二苦。三空。四无我。五涅槃寂静。此五能引出离道故。如来余音是世间教。有阿罗汉为余所诱。犹有无知。亦有犹豫。他令悟入道因声起。余所执多同说一切有部。其说假部本宗同义。谓苦非蕴。十二处非真实。诸行相待展转和合。假名为苦。无士夫用。无非时死。先业所得业增长为因有异熟。果转由福故得圣道。道不可修。道不可坏。余义多同大众部执。制多山部。西山住部。北山住部。如是三部本宗同义。谓诸菩萨不脱恶趣。于窣堵波兴供养业。不得大果。有阿罗汉为余所诱。此等五事及余义门。所执多同大众部说。说一切有部本宗同义者。谓一切有部诸是有者。皆二所摄。一名二色。过去未来体亦实有。一切法处皆是所知。亦是所识及所通达。生老住无常相。心不相应行蕴所摄。有为事有三种。无为事亦有三种。三有为相别有实体三谛是有为。一谛是无为。四圣谛渐现观。依空无愿二三 现代汉语译本：量，不是（预流者）所能完全通达的。完全没有中阴身（bardo）。所有预流果（srota-apanna，入流果）的修行者也能获得禅定（dhyana）。这些等等是根本宗派的共同观点。 这四个部派的末宗（后期宗派）的差异观点是：正如圣谛（arya-satya，四圣谛）的各种相状的差别一样，也因此有各种不同的现观（abhisamaya，现证）。有少许法是自己所造作的，有少许法是他人所造作的，有少许法是共同造作的，有少许法是从众多因缘（hetu-pratyaya）而生起的。有时会有两个心识同时生起。道（marga，修行之道）与烦恼（klesha）可以同时显现。业（karma）与异熟果（vipaka，果报）可以同时运转。种子（bija）即是芽（ankura）。色根（rupa-indriya，眼耳鼻舌身）和大种（maha-bhuta，地水火风）具有转变的意义。心（citta）和心所法（caitasika-dharma）没有转变的意义。心遍布于身体。心随顺所依之境。卷起和舒展是可以得到的。诸如此类的观点是末宗所执持的。这些辗转差别有无量之多。 多闻部（Bahusrutiya）根本宗派的共同观点是：佛陀的五种音声是出世间的教法，即一、无常（anitya），二、苦（duhkha），三、空（sunyata），四、无我（anatman），五、涅槃寂静（nirvana-upasama）。这五种音声能够引导人们走向出离之道。如来（tathagata，佛陀）的其他音声是世间的教法。有些阿罗汉（arhat，阿罗汉果）会被其他人诱惑，仍然会有无知，也会有犹豫。他人使他们领悟，道因声音而生起。他们所执持的多数观点与说一切有部（Sarvastivada）相同。 说假部（Prajnaptivada）根本宗派的共同观点是：苦不是五蕴（skandha）本身，十二处（ayatana）不是真实的。诸行（samskara）相互依赖，辗转和合，假名为苦。没有士夫的作用，没有非时而死。先业（purva-karma）所得的业增长是产生异熟果的原因。果报的转变是由于福德（punya）的缘故，因此能够获得圣道。道是不可修的，道是不可坏的。其余的观点多数与大众部（Mahasanghika）的执持相同。 制多山部（Caityaka），西山住部（Aparasaila），北山住部（Uttarasaila），这三个部派根本宗派的共同观点是：诸菩萨（bodhisattva）不会脱离恶趣（durgati）。在窣堵波（stupa，佛塔）兴建供养的行业，不能得到大的果报。有些阿罗汉会被其他人诱惑。这五件事以及其他的义理方面，他们所执持的多数观点与大众部的说法相同。 说一切有部（Sarvastivada）根本宗派的共同观点是：说一切有部的诸法，凡是存在的，都包含在两种之中，即名（nama，精神现象）和色（rupa，物质现象）。过去和未来的体性也是真实存在的。一切法处（dharma-ayatana）都是所知的，也是所识的以及所通达的。生（jati）、老（jara）、住（sthiti）、无常（anitya）之相，属于心不相应行蕴（citta-viprayukta-samskara-skandha）所摄。有为事（samskrta-dharma）有三种，无为事（asamskrta-dharma）也有三种。三种有为相（samskrta-laksana）各自有实体。三谛（satya）是有为的，一谛是无为的。四圣谛（arya-satya）是渐次现观的，依靠空（sunyata）、无愿（apranihita）这二者或三者。
English
English version: The measure is not fully understood by the Stream-enterers (srota-apanna). There is absolutely no intermediate existence (bardo). All Stream-enterers can also attain meditative absorption (dhyana). These and such are the common views of the original schools. The differing views of the later schools of these four sects are: Just as there are differences in the various aspects of the Noble Truths (arya-satya), so too are there different kinds of direct realization (abhisamaya). Some phenomena are self-created, some phenomena are created by others, some phenomena are created jointly, and some phenomena arise from numerous causes and conditions (hetu-pratyaya). At times, two minds can arise simultaneously. The Path (marga) and afflictions (klesha) can manifest simultaneously. Karma (karma) and its resultant maturation (vipaka) can operate simultaneously. The seed (bija) is the sprout (ankura). The sense faculties (rupa-indriya) and the great elements (maha-bhuta) have the meaning of transformation. The mind (citta) and mental factors (caitasika-dharma) do not have the meaning of transformation. The mind pervades the body. The mind follows the object it relies on. Contraction and expansion can be obtained. Such views are held by the later schools. These differences, transmitted and differentiated, are immeasurable. The common view of the original school of the Bahusrutiya is: The five sounds of the Buddha are supramundane teachings, namely: impermanence (anitya), suffering (duhkha), emptiness (sunyata), non-self (anatman), and the peace of nirvana (nirvana-upasama). These five sounds can lead people to the path of liberation. The other sounds of the Tathagata (tathagata) are mundane teachings. Some Arhats (arhat) can be seduced by others, still have ignorance, and also have hesitation. Others cause them to awaken, and the cause of the path arises from sound. Their other views are mostly the same as those of the Sarvastivada. The common view of the original school of the Prajnaptivada is: Suffering is not the aggregates (skandha) themselves, and the twelve sense bases (ayatana) are not real. Phenomena (samskara) are mutually dependent, interacting and combining, and are nominally called suffering. There is no function of a self (purusha), and there is no untimely death. The increase of karma obtained from past actions (purva-karma) is the cause of the maturation of results. The transformation of results is due to merit (punya), and therefore one can attain the Noble Path. The Path cannot be cultivated, and the Path cannot be destroyed. The remaining views are mostly the same as those held by the Mahasanghika. The common view of the original schools of the Caityaka, Aparasaila, and Uttarasaila is: Bodhisattvas (bodhisattva) do not escape the evil destinies (durgati). The act of making offerings at stupas (stupa) does not yield great rewards. Some Arhats can be seduced by others. These five matters and other aspects of doctrine, their views are mostly the same as those of the Mahasanghika. The common view of the original school of the Sarvastivada is: All phenomena of the Sarvastivada that exist are included in two categories, namely name (nama) and form (rupa). The nature of the past and future also truly exists. All dharma-ayatana are knowable, recognizable, and understandable. The characteristics of birth (jati), aging (jara), abiding (sthiti), and impermanence (anitya) are included in the aggregates of mental formations not associated with mind (citta-viprayukta-samskara-skandha). Conditioned phenomena (samskrta-dharma) are of three types, and unconditioned phenomena (asamskrta-dharma) are also of three types. The three characteristics of conditioned phenomena (samskrta-laksana) each have their own reality. The three truths (satya) are conditioned, and one truth is unconditioned. The Four Noble Truths (arya-satya) are gradually realized, relying on emptiness (sunyata) and wishlessness (apranihita), either two or three. --------------------------------------------------------------------------------