Chinese
大正藏第 49 册 No. 2032 十八部论 No. 2032 [cf. Nos. 2031, 2033] 十八部论一卷 陈真谛译 文殊师利问经卷下分别部品第十五 尔时文殊师利白佛言。世尊。佛入涅槃后。未来弟子。云何诸部分别。云何根本。佛告文殊师利。未来我弟子。有二十部。能令诸法住世。部者并得四果。三藏平等无下中上。譬如海水味无有异。如人有二十子。真实如来所说。文殊师利。根本二部从大乘出。从般若波罗密出声闻缘觉。诸佛悉从般若波罗蜜出。文殊师利。如地水火风虚空。是一切众生所住处。如是般若波罗蜜及大乘。是一切声闻缘觉诸佛出处。文殊师利白佛言。世尊。云何名部。佛告文殊师利。初二部者。一摩诃僧祇(此言大众老小同会共集律部也)。二体毗履(此言老宿唯老宿人同会共出律部也)。我入涅槃后。一百岁此二部当起。后摩诃僧祇出七部。于此百岁内出一部名执一语言(所执与僧祇同故言一也)。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。名高拘梨部(是出律主姓也)。于百岁内从高拘梨出一部。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(此山名出律主居处也)。于百岁内从只底舸出一部。名东山(亦律主所居处也)。于百岁内从东山出一部。名 现代汉语译本：大正藏第 49 册 No. 2032 十八部论 No. 2032 [cf. Nos. 2031, 2033] 十八部论一卷 陈真谛译 《文殊师利问经》卷下分别部品第十五 尔时，文殊师利（Manjusri，智慧的象征）禀告佛陀说：‘世尊，佛陀您入涅槃（Nirvana，寂灭）后，未来的弟子们，将如何区分各个部派？什么是根本的部派？’ 佛陀告诉文殊师利（Manjusri，智慧的象征）说：‘未来我的弟子们，会有二十个部派，能够使佛法住世。这些部派都能证得四果（Sotapanna, Sakadagami, Anagami, Arahat）。三藏（Tripitaka，经、律、论）是平等的，没有下、中、上之分。譬如海水的味道没有差异。如同人有二十个儿子，这些都是真实如来所说的。’ ‘文殊师利（Manjusri，智慧的象征），根本的两个部派是从大乘（Mahayana，普度众生）而出，从般若波罗蜜（Prajnaparamita，智慧的完成）而出声闻（Sravaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，独自悟道者）。诸佛都是从般若波罗蜜（Prajnaparamita，智慧的完成）而出。文殊师利（Manjusri，智慧的象征），如同地、水、火、风、虚空，是一切众生所居住的地方。如此，般若波罗蜜（Prajnaparamita，智慧的完成）及大乘（Mahayana，普度众生），是一切声闻（Sravaka，听闻佛法而悟道者）、缘觉（Pratyekabuddha，独自悟道者）、诸佛的出生之处。’ 文殊师利（Manjusri，智慧的象征）禀告佛陀说：‘世尊，什么是部派的名称？’ 佛陀告诉文殊师利（Manjusri，智慧的象征）说：‘最初的两个部派是：一、摩诃僧祇（Mahasanghika，大众部，意为大众老少共同集会，共同制定律部）。二、体毗履（Sthavira，上座部，意为只有年长的老宿共同集会，共同制定律部）。我入涅槃（Nirvana，寂灭）后，一百年，这两个部派将会兴起。之后，摩诃僧祇（Mahasanghika，大众部）会分出七个部派。在这百年之内，会分出一个部派，名为执一语言（Ekavyavaharika，一说部，因为所执持的与僧祇部相同，所以称为一）。在百年之内，从执一语言部（Ekavyavaharika，一说部）又会分出一个部派，名为出世间语言（Lokottaravada，说出世部，是称赞之辞）。在百年之内，从出世间语言部（Lokottaravada，说出世部）分出一个部派，名为高拘梨部（Gokulika，鸡胤部，因为是制定律法的首领的姓氏）。在百年之内，从高拘梨部（Gokulika，鸡胤部）分出一个部派，名为多闻（Bahusrutiya，多闻部，因为制定律法的首领有多闻智慧）。在百年之内，从多闻部（Bahusrutiya，多闻部）分出一个部派，名为只底舸（Caitika，制多山部，因为是制定律法的首领所居住的山名）。在百年之内，从只底舸（Caitika，制多山部）分出一个部派，名为东山（Purvasaila，东山部，也是制定律法的首领所居住的地方）。在百年之内，从东山部（Purvasaila，东山部）分出一个部派，名为……’
English
English version: Taisho Tripitaka Volume 49, No. 2032, Treatise on the Eighteen Schools No. 2032 [cf. Nos. 2031, 2033] Treatise on the Eighteen Schools, One Volume Translated by Paramartha of the Chen Dynasty Chapter Fifteen on Distinctions, from the Lower Scroll of the Manjushri's Questions Sutra At that time, Manjushri (Manjusri, symbol of wisdom) said to the Buddha: 'World Honored One, after the Buddha enters Nirvana (Nirvana, extinction), how will future disciples distinguish the various schools? What are the fundamental schools?' The Buddha told Manjushri (Manjusri, symbol of wisdom): 'In the future, my disciples will have twenty schools that can maintain the Dharma in the world. These schools can all attain the Four Fruits (Sotapanna, Sakadagami, Anagami, Arahat). The Tripitaka (Tripitaka, Sutra, Vinaya, Shastra) is equal, without lower, middle, or upper distinctions. It is like the taste of seawater, which has no difference. It is like a person having twenty sons; these are the true words of the Tathagata.' 'Manjushri (Manjusri, symbol of wisdom), the two fundamental schools come from the Mahayana (Mahayana, universal salvation), from the Prajnaparamita (Prajnaparamita, perfection of wisdom) come the Sravakas (Sravaka, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently). All Buddhas come from the Prajnaparamita (Prajnaparamita, perfection of wisdom). Manjushri (Manjusri, symbol of wisdom), just as earth, water, fire, wind, and space are the places where all beings dwell, so too, the Prajnaparamita (Prajnaparamita, perfection of wisdom) and the Mahayana (Mahayana, universal salvation) are the places from which all Sravakas (Sravaka, those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently), and Buddhas arise.' Manjushri (Manjusri, symbol of wisdom) said to the Buddha: 'World Honored One, what are the names of the schools?' The Buddha told Manjushri (Manjusri, symbol of wisdom): 'The first two schools are: first, the Mahasanghika (Mahasanghika, the Great Assembly School, meaning the great assembly of old and young together, jointly establishing the Vinaya). Second, the Sthavira (Sthavira, the Elders School, meaning only the elder monks assemble together, jointly establishing the Vinaya). One hundred years after my Nirvana (Nirvana, extinction), these two schools will arise. After that, the Mahasanghika (Mahasanghika, the Great Assembly School) will split into seven schools. Within these hundred years, one school will split off, called the Ekavyavaharika (Ekavyavaharika, the One-Word School, because what they uphold is the same as the Sanghika school, so it is called One). Within a hundred years, from the Ekavyavaharika (Ekavyavaharika, the One-Word School) school, another school will split off, called the Lokottaravada (Lokottaravada, the Supramundane School, which is a term of praise). Within a hundred years, from the Lokottaravada (Lokottaravada, the Supramundane School) school, a school will split off, called the Gokulika (Gokulika, the Gokula School, because it is the surname of the leader who established the Vinaya). Within a hundred years, from the Gokulika (Gokulika, the Gokula School) school, a school will split off, called the Bahusrutiya (Bahusrutiya, the Well-Learned School, because the leader who established the Vinaya has much learning and wisdom). Within a hundred years, from the Bahusrutiya (Bahusrutiya, the Well-Learned School) school, a school will split off, called the Caitika (Caitika, the Caitika Mountain School, because it is the name of the mountain where the leader who established the Vinaya resides). Within a hundred years, from the Caitika (Caitika, the Caitika Mountain School) school, a school will split off, called the Purvasaila (Purvasaila, the East Mountain School, which is also the place where the leader who established the Vinaya resides). Within a hundred years, from the Purvasaila (Purvasaila, the East Mountain School) school, a school will split off, called...' --------------------------------------------------------------------------------
Chinese
北山(亦律主居处)。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所语言也)。于百岁内。从一切语言出一部。名雪山(亦律主行处也)。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(律主居处也)。于百岁内从芿山出一部。名大不可弃(律主初生母弃之井。父追寻之。虽坠不夭。故云不弃也。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)。此谓大毗履部出十一部。及体毗履成十二部。 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 罗什法师集 正觉涅槃后 始满百余岁 于兹异论兴 正法渐衰灭 各各生异见 建立于别众 危险甚可畏 应生厌离心 今于修多罗 观察佛正教 依于真谛说 求于坚固义 犹如砂砾中 求得真金宝 我从先胜闻 如来人中日 佛灭 现代汉语译本 北山（具体地点不详，亦律主（佛教用语，指精通戒律的僧人）的居所）。这指的是从摩诃僧祇部（佛教部派之一）分出的七部以及本来的僧祇部。合起来是八部。在一百年内，从体毗履部（佛教部派之一）分出十一部。在一百年内，分出一部，名叫一切语言（因为律主执着于三世皆有，所以对一切所说的语言都执着）。在一百年内，从一切语言部中分出一部，名叫雪山（具体地点不详，也是律主的修行之处）。在一百年内，从雪山部中分出一部，名叫犊子（律主的姓氏）。在一百年内，从犊子部中分出一部，名叫法胜（律主的名字）。在一百年内，从法胜部中分出一部，名叫贤（律主的名字）。在一百年内，从贤部中分出一部，名叫一切所贵（律主因为通达事理而被人们所尊重）。在一百年内，从一切所贵部中分出一部，名叫芿山（具体地点不详，律主的居所）。在一百年内，从芿山部中分出一部，名叫大不可弃（律主刚出生时母亲将他丢弃在井里，父亲去寻找他，虽然坠落却没有夭折，所以叫做不弃。又名能射）。在一百年内，从大不可弃部中分出一部，名叫法护（律主的名字）。在一百年内，从法护部中分出一部，名叫迦叶比（律主的姓氏）。在一百年内，从迦叶比部中分出一部，名叫修妒路句（律主执着于修妒路（佛教经典）的意义）。这指的是大毗履部（佛教部派之一）分出的十一部，加上体毗履部，总共十二部。 佛陀说了这首偈颂： 摩诃僧祇部，分别出了七部； 体毗履部十一，总共是二十部。 十八部和本来的两部，都从大乘（佛教宗派之一）中分出； 无所谓是，也无所谓非，我说未来会发生这些。 鸠摩罗什法师收集整理，在正觉（指佛陀）涅槃（佛教用语，指圆寂）后， 刚满一百多年，各种不同的议论开始兴起。 正法逐渐衰落消灭，大家各自产生不同的见解， 建立各自的派别，这种情况非常危险可怕。 应该生起厌恶远离之心，现在在修多罗（佛教经典）中， 观察佛陀的正教，依据真谛（佛教用语，指真实的道理）来讲述。 寻求坚固不变的意义，就像从沙砾中， 寻求得到真正的金银珠宝，我从先胜（指有智慧的人）那里听闻， 如来（佛陀的称号）是人中的太阳。 佛陀灭度（佛教用语，指圆寂）