English
English version North Mountain (location unknown, also the residence of the Vinaya Master (Buddhist term, referring to a monk proficient in precepts)). This refers to the seven sub-sects that branched out from the Mahasanghika (one of the early Buddhist schools) and the original Sanghika. Together, they make up eight sub-sects. Within a hundred years, eleven sub-sects branched out from the Theravadins. Within a hundred years, one sub-sect branched out, named Sarvavadin (because the Vinaya Master adhered to the existence of the three times, thus adhering to everything that was said). Within a hundred years, one sub-sect branched out from the Sarvavadin, named Himavata (location unknown, also a place where the Vinaya Master practiced). Within a hundred years, one sub-sect branched out from the Himavata, named Vatsiputriya (the Vinaya Master's surname). Within a hundred years, one sub-sect branched out from the Vatsiputriya, named Dharmottariya (the Vinaya Master's name). Within a hundred years, one sub-sect branched out from the Dharmottariya, named Bhadra (the Vinaya Master's name). Within a hundred years, one sub-sect branched out from the Bhadra, named Sammatīya (the Vinaya Master was respected by knowledgeable people). Within a hundred years, one sub-sect branched out from the Sammatīya, named Kurukulla (location unknown, the Vinaya Master's residence). Within a hundred years, one sub-sect branched out from the Kurukulla, named Mahagirika (the Vinaya Master was abandoned in a well by his mother at birth, his father searched for him, and although he fell, he did not die, hence the name 'Undeleted'. Also known as 'Capable Archer'). Within a hundred years, one sub-sect branched out from the Mahagirika, named Dharmagupta (the Vinaya Master's name). Within a hundred years, one sub-sect branched out from the Dharmagupta, named Kasyapiya (the Vinaya Master's surname). Within a hundred years, one sub-sect branched out from the Kasyapiya, named Sautrantika (the Vinaya Master adhered to the meaning of the Sutras (Buddhist scriptures)). This refers to the eleven sub-sects that branched out from the Mahavihara (one of the early Buddhist schools), plus the Theravadins, totaling twelve sub-sects. The Buddha spoke this Gatha (verse): The Mahasanghika, branched out into seven sub-sects; The Theravadins eleven, making a total of twenty sub-sects. Eighteen sub-sects and the original two, all branched out from the Mahayana (one of the major traditions of Buddhism); There is no right or wrong, I say these things will arise in the future. The Dharma Master Kumarajiva collected and compiled, after the Perfect Enlightenment (referring to the Buddha) Nirvana (Buddhist term, referring to passing away), Just over a hundred years, various different opinions began to arise. The true Dharma gradually declined and disappeared, everyone developed different views, Establishing their own sects, this situation is very dangerous and frightening. One should develop a sense of disgust and detachment, now in the Sutras (Buddhist scriptures), Observe the Buddha's true teachings, and speak according to the true meaning (Buddhist term, referring to the true principle). Seeking the firm and unchanging meaning, just like from the sand and gravel, Seeking to obtain true gold and jewels, I heard from the wise ones (referring to people with wisdom), The Tathagata (title of the Buddha) is the sun among men. The Buddha's Parinirvana (Buddhist term, referring to passing away) -------------------------------------------------------------------------------- 度后百一十六年。城名巴连弗。时阿育王。王阎浮提匡于天下。尔时大僧别部异法。时有比丘。一名能。二名因缘。三名多闻。说有五处以教众生。所谓从他饶益无知。疑由观察言说得道。此是佛从始生二部。一谓摩诃僧祇。二谓他鞞罗(秦言上座部也)即此百余年中。摩诃僧祇部。更生异部。一名一说。二名出世间说。三名窟居。又于一百余年中。摩诃僧祇部中。复生异部。名施设论。又二百年中。摩诃提婆外道出家住支提山。于摩诃僧祇部中复建立三部。一名支提加。二名佛婆罗。三名郁多罗施罗。如是摩诃僧祇中分为九部。一名摩诃僧祇。二名一说。三名出世间说。四名窟居。五名多闻。六名施设。七名游迦。八名阿罗说。九名郁多罗施罗部。至三百年中。上座部中因诤论事。立为异部。一名萨婆多。亦名因论先上座部。二名雪山部。即此三百年中。于萨婆多部中更生异部。名犊子。即此三百年中。犊子部复生异部。一名达摩郁多梨。二名跋陀罗耶尼。三名弥离。亦言三弥底。四名六城部。即此三百年中。萨婆多中更生异部。名弥沙部。弥沙部中复生异部。因师主因执连名昙无德。即此三百年中。萨婆多部中更生异部。名优梨沙。亦名迦叶惟。于四百年中。萨婆多部中更生异部。因大师郁多罗。名僧迦兰多。亦名修多罗论。如是上座部中。分为十二部。一名上座部。二名雪山。三名萨婆多。四名犊子。五名达摩郁多梨。六 { "translations": [ '度后百一十六年（约公元前212年）。城名巴连弗（华氏城，今印度巴特那）。当时阿育王（孔雀王朝国王，约公元前304年-公元前232年）统治阎浮提（古印度次大陆），匡正天下。', '尔时，大众僧团分裂，出现别部异法。当时有比丘，一名能，二名因缘，三名多闻，他们宣说五处不同见解来教导众生，即从他人处获得饶益而无知，因疑惑而通过观察言说来证得道果。', '这是佛陀涅槃后最初产生的两个部派，一为摩诃僧祇（大众部），二为他鞞罗（上座部）。大约在佛陀涅槃后一百多年间，摩诃僧祇部又分出异部，一名一说部，二名出世间说部，三名窟居部。', '又过一百多年，在摩诃僧祇部中，又产生异部，名为施设论部。', '又过二百年，摩诃提婆外道出家，住在支提山（具体位置不详）。在摩诃僧祇部中又建立三个部派，一名支提加部，二名佛婆罗部，三名郁多罗施罗部。', '如此，摩诃僧祇部分为九部：一名摩诃僧祇部，二名一说部，三名出世间说部，四名窟居部，五名多闻部，六名施设部，七名游迦部，八名阿罗说部，九名郁多罗施罗部。', '到佛陀涅槃后三百年左右，上座部中因诤论之事，分裂为异部，一名萨婆多（一切有部），也称为因论先上座部，二名雪山部。', '在这三百年间，在萨婆多部中又产生异部，名为犊子部。', '在这三百年间，犊子部又分出异部，一名达摩郁多梨部，二名跋陀罗耶尼部，三名弥离部（也称三弥底部），四名六城部。', '在这三百年间，萨婆多部中又产生异部，名为弥沙部。弥沙部中又分出异部，因师主因执连而得名昙无德部。', '在这三百年间，萨婆多部中又产生异部，名为优梨沙部（也称迦叶惟部）。', '在四百年间，萨婆多部中又产生异部，因大师郁多罗，名为僧迦兰多部（也称修多罗论部）。', '如此，上座部分为十二部：一名上座部，二名雪山部，三名萨婆多部，四名犊子部，五名达摩郁多梨部，六' ], "english_translations": [ 'One hundred and sixteen years after the Nirvana. The city was named Pataliputra (present-day Patna, India). At that time, King Ashoka (Mauryan Emperor, c. 304–232 BCE) ruled Jambudvipa (ancient Indian subcontinent) and rectified the world.', 'At that time, the great Sangha split, and different doctrines arose. There were Bhikkhus named Nanda, Ashraya, and Bahusruta, who taught beings with five different viewpoints, namely, benefiting from others without knowledge, and attaining the path through observation and speech due to doubt.', 'These were the first two schools that arose after the Buddha\'s Nirvana, one called the Mahasanghika (Great Assembly School) and the other called the Sthavira (Elders School). About a hundred years after the Buddha\'s Nirvana, the Mahasanghika school further split into different schools, one called Ekavyavaharika, the second called Lokottaravada, and the third called Gokulika.', 'More than a hundred years later, within the Mahasanghika school, another different school arose, called Prajnaptivada.', 'Two hundred years later, the heretic Mahadeva became a monk and lived on Mount Chaitya (location uncertain). Within the Mahasanghika school, he established three more schools, one called Chaityaka, the second called Bahusrutiya, and the third called Uttarasilas.', 'Thus, the Mahasanghika school was divided into nine schools: one called Mahasanghika, the second called Ekavyavaharika, the third called Lokottaravada, the fourth called Gokulika, the fifth called Bahusrutiya, the sixth called Prajnaptivada, the seventh called Caitriyas, the eighth called Aparasaila, and the ninth called Uttarasilas.', 'About three hundred years after the Buddha\'s Nirvana, the Sthavira school split into different schools due to disputes, one called Sarvastivada (the school that asserts everything exists), also known as the original Sthavira school based on arguments, and the second called Haimavata.', 'During these three hundred years, within the Sarvastivada school, another different school arose, called Vatsiputriya.', 'During these three hundred years, the Vatsiputriya school further split into different schools, one called Dharmottariya, the second called Bhadrayaniya, the third called Sammitiya (also called Kurukullaka), and the fourth called Channagarika.', 'During these three hundred years, within the Sarvastivada school, another different school arose, called Mahisasaka. The Mahisasaka school further split into a different school, named Dharmaguptaka, after its founder and leader.', 'During these three hundred years, within the Sarvastivada school, another different school arose, called Kasyapiya (also called Suvarsaka).', 'During the four hundred years, within the Sarvastivada school, another different school arose, named Sankrantika (also called Sautrantika), after the master Uttara.', 'Thus, the Sthavira school was divided into twelve schools: one called Sthavira, the second called Haimavata, the third called Sarvastivada, the fourth called Vatsiputriya, the fifth called Dharmottariya, the sixth' ] } --------------------------------------------------------------------------------
Chinese
名跋陀罗耶尼。七名弥离底。八名六城部。九名弥沙塞。十名昙无德。十一名迦叶惟。十二名修多罗论部。 今当说根本及中间义。彼摩诃僧祇。一说出世间说窟居。此根本皆说。佛世尊一切出世间。无有如来是世间法。如来一切说。皆是转法轮。尽说一切事一切相一切义。说如来色无边。光明无量寿命无量。念信乐生无有厌足。佛不睡眠。无问思答。无所言说。常一其心。群生无种种无数。皆从如来闻说解。如来一心知一切法。一念相应慧觉一切法。如来一切时。尽智无生智常现在前。乃至涅槃。菩萨不爱母胎。白象形降神母胎。一切菩萨从右胁生。菩萨无有爱想恚害想。为众生故愿生恶趣。成就一切烦恼众生。一切闻知观生圣谛。说有欲有离欲色无色界。具六识身。五根肉段。眼不见色。乃至身不觉触。禅定中间亦有言说。亦调伏心。亦摄受思惟。一切作法无有处所。须陀洹心数心知其自阿罗汉。有从他饶益无知有疑。由他观察言说得道。智慧方便得离生死。亦得安乐。从第八退。乃至种性法亦说有退。须陀洹退法。阿罗汉亦有退法。无世俗正见。有世俗信根。无有记法。超升离生。不一断一切结。须陀洹能作一切恶行。唯除无间罪。一切修多罗皆依了义。九种无为法。谓数灭非数灭虚空。虚空处识处无所有处非想非非想处。十二缘起支道支心性自净。佛为客烦恼所染。诸使非心并心法无缘。使异缠缠异使。心不相应 现代汉语译本： 名称为跋陀罗耶尼（贤），七名为弥离底（蜜），八名为六城部，九名为弥沙塞（弥沙塞部），十名为昙无德（法藏部），十一名迦叶惟（饮光部），十二名为修多罗论部（经部）。 现在我将要讲述根本和中间的含义。摩诃僧祇（大众部）认为，佛陀所说的一切都是出世间的，并且居住在山洞中。这个根本教义都说，佛世尊（释迦牟尼佛）的一切都是出世间的，没有如来是世间法的说法。如来所说的一切，都是在转法轮（传播佛法）。完全讲述一切事、一切相、一切义。说如来的色身是无边的，光明是无量的，寿命是无量的。念佛、信佛、乐于修行，永远没有厌倦满足的时候。佛陀不需要睡眠，无需提问就能思考回答，没有固定的言说方式，永远保持一心不乱的状态。无数的众生，都能从如来的说法中得到解脱。如来以一心了知一切法，在一念之间就能以智慧觉悟一切法。如来在任何时候，尽智（知一切法的智慧）和无生智（不生不灭的智慧）都常在眼前，直到涅槃（寂灭）。菩萨不贪爱母胎，以白象的形象降生到母亲的胎中。一切菩萨都是从右胁出生的。菩萨没有爱欲、嗔恚、伤害的想法。为了众生，菩萨愿意往生到恶趣（地狱、饿鬼、畜生道），去成就那些充满烦恼的众生。一切众生都能听闻、知晓、观察到关于生死的圣谛（四圣谛）。 （摩诃僧祇）认为存在欲界、离欲界（色界）、无色界。具备六识身（眼识、耳识、鼻识、舌识、身识、意识），五根（眼根、耳根、鼻根、舌根、身根）是肉体的一部分。眼睛不能直接看见颜色，乃至身体不能直接感觉到触觉。在禅定中间也有言说，也能调伏内心，也能摄受思惟。一切造作之法都没有固定的处所。须陀洹（预流果）能用心数数，用心知道自己是阿罗汉（无学果）。有人因为他人的饶益而不知，心存疑惑，通过他人的观察言说而得道。通过智慧和方便才能脱离生死，才能得到安乐。会从第八禅退转，乃至种性法也说有退转。须陀洹会退失已得的果位，阿罗汉也有退失果位的可能。没有世俗的正见，但有世俗的信根。没有记法（授记）。超升离生（超越生死轮回）。不是一次性断除一切结缚。须陀洹能做一切恶行，唯独不能犯无间罪（五逆罪）。一切修多罗（经）都依赖于了义（究竟真实的意义）。 有九种无为法（不生不灭的境界），分别是数灭（通过修行断灭烦恼）、非数灭（不通过修行自然断灭烦恼）、虚空、虚空处（空无边处）、识处（识无边处）、无所有处、非想非非想处。十二缘起支（无明、行、识、名色、六入、触、受、爱、取、有、生、老死）和道支（八正道）以及心性本自清净。佛陀会被客尘烦恼所染污。诸使（烦恼的别称）不是心，而是与心法无关的缘起。使（烦恼）与缠（烦恼的束缚）不同，缠与使也不同。心不相应（心与外境不互相对应）。