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 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，文殊师利菩萨对佛说：‘世尊，佛陀涅槃后，未来的弟子们，将如何区分各个部派？什么是根本的部派？’ 佛陀告诉文殊师利菩萨：‘未来我的弟子们，将有二十个部派，能够使佛法住世。这些部派都能证得四果（Srotapanna, Sakrdagamin, Anagamin, Arhat）。三藏（Tripitaka）对他们来说是平等的，没有高下之分。譬如海水，味道没有差别。如同一个人有二十个儿子，这些都是真实如来所说的。’ ‘文殊师利，根本的两个部派是从大乘（Mahayana）而出，从般若波罗蜜（Prajnaparamita）而出声闻（Sravaka）和缘觉（Pratyekabuddha）。诸佛都是从般若波罗蜜而出。文殊师利，如同地、水、火、风、虚空，是一切众生所居住的地方。般若波罗蜜和大乘，是一切声闻、缘觉、诸佛的出生之处。’ 文殊师利菩萨对佛说：‘世尊，如何称之为部派？’ 佛陀告诉文殊师利菩萨：‘最初的两个部派是：一、摩诃僧祇部（Mahasanghika）（意为大众，无论老少都共同集会，共同制定律部）。二、体毗履部（Sthavira）（意为长老，只有年长的僧人共同集会，共同制定律部）。我入涅槃后一百年，这两个部派将会兴起。之后，摩诃僧祇部会分出七个部派。在这百年之内，会分出一个部派，名为执一语言部（Ekavyavaharika）（因为他们所坚持的与僧祇部相同，所以称为“一”）。在百年之内，从执一语言部，又会分出一个部派，名为出世间语言部（Lokottaravada）（这是一个赞美的名称）。在百年之内，从出世间语言部，会分出一个部派，名为高拘梨部（Gokulika）（这是制定律部的领导者的姓氏）。在百年之内，从高拘梨部，会分出一个部派，名为多闻部（Bahusrutiya）（制定律部的领导者具有广博的知识）。在百年之内，从多闻部，会分出一个部派，名为只底部（Caitika）。’
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 Scroll Translated by Paramartha Manjushri's Questions Sutra, Chapter Fifteen on Differentiation of Schools At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One, after the Buddha enters Nirvana, how will future disciples differentiate the various schools? What are the fundamental schools?' The Buddha told Manjushri: 'In the future, my disciples will have twenty schools, which will enable the Dharma to abide in the world. These schools will all attain the Four Fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat). The Tripitaka is equal for them, without high, low, or middle. It is like the ocean water, which has no different taste. It is like a person having twenty sons; these are the true words spoken by the Tathagata.' 'Manjushri, the two fundamental schools come from the Mahayana, from the Prajnaparamita, and produce Sravakas and Pratyekabuddhas. All Buddhas come from Prajnaparamita. Manjushri, just as earth, water, fire, wind, and space are the dwelling places for all sentient beings, so too, Prajnaparamita and the Mahayana are the places of origin for all Sravakas, Pratyekabuddhas, and Buddhas.' Manjushri Bodhisattva said to the Buddha: 'World Honored One, how are these called schools?' The Buddha told Manjushri: 'The first two schools are: first, the Mahasanghika (meaning the great assembly, where both old and young gather together to establish the Vinaya). Second, the Sthavira (meaning the elders, where only senior monks gather together to establish the Vinaya). One hundred years after my Nirvana, these two schools will arise. After that, the Mahasanghika will branch into seven schools. Within these hundred years, one school will branch out, called the Ekavyavaharika (because what they uphold is the same as the Sanghika, it is called 'one'). Within the hundred years, from the Ekavyavaharika, another school will branch out, called the Lokottaravada (this is a laudatory name). Within the hundred years, from the Lokottaravada, one school will branch out, called the Gokulika (this is the surname of the leader who established the Vinaya). Within the hundred years, from the Gokulika, one school will branch out, called the Bahusrutiya (the leader who established the Vinaya has extensive knowledge). Within the hundred years, from the Bahusrutiya, one school will branch out, called the Caitika.' --------------------------------------------------------------------------------
Chinese
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 现代汉语译本 舸（Ga，此山名，是律主居住的地方）。在一百年内，从只底舸（Zhi Di Ge）分出一部，名为东山（Dong Shan，也是律主居住的地方）。在一百年内，从东山分出一部，名为北山（Bei Shan，也是律主居住的地方）。这指的是从摩诃僧祇部（Mahasanghika）分出的七部以及本来的僧祇部，合为八部。在一百年内，从体毗履部（Theravada）分出十一部。在一百年内，分出一部，名为一切语言（Yi Qie Yu Yan，律主认为三世皆有，所以一切所说皆有意义）。在一百年内，从一切语言分出一部，名为雪山（Xue Shan，也是律主修行的地方）。在一百年内，从雪山分出一部，名为犊子（Du Zi，律主的姓）。在一百年内，从犊子分出一部，名为法胜（Fa Sheng，律主的名字）。在一百年内，从法胜分出一部，名为贤（Xian，律主的名字）。在一百年内，从贤部分出一部，名为一切所贵（Yi Qie Suo Gui，律主因通达事理而被众人尊重）。在一百年内，从一切所贵分出一部，名为芿山（Reng Shan，律主居住的地方）。在一百年内，从芿山分出一部，名为大不可弃（Da Bu Ke Qi，律主初生时母亲将其遗弃于井中，父亲追寻，虽然坠落却没有夭折，所以称为不可弃，又名能射）。在一百年内，从大不可弃分出一部，名为法护（Fa Hu，律主的名字）。在一百年内，从法护分出一部，名为迦叶比（Jia She Bi，律主的姓）。在一百年内，从迦叶比分出一部，名为修妒路句（Xiu Du Lu Ju，律主执着于修妒路的意义）。这指的是从大毗履部（Mahavihara）分出的十一部，加上体毗履部，合为十二部。 佛说此祇夜（Ji Ye）： 摩诃僧祇部（Mahasanghika），分别出有七 体毗履（Theravada）十一部，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（Kumarajiva）法师集，正觉涅槃后 始满百余岁，于兹
English
English version Ga (name of a mountain where the Vinaya master resided). Within a hundred years, one sect emerged from Zhi Di Ge (name of a mountain), named Dong Shan (also where the Vinaya master resided). Within a hundred years, one sect emerged from Dong Shan, named Bei Shan (also where the Vinaya master resided). This refers to the seven sects that emerged from the Mahasanghika (the Great Assembly Sect), along with the original Sanghika, making a total of eight sects. Within a hundred years, eleven sects emerged from the Theravada (Sthavira) sect. Within a hundred years, one sect emerged, named Yi Qie Yu Yan (All Languages, because the Vinaya master believed in the existence of the three times, so everything spoken has meaning). Within a hundred years, one sect emerged from Yi Qie Yu Yan, named Xue Shan (Snow Mountain, also where the Vinaya master practiced). Within a hundred years, one sect emerged from Xue Shan, named Du Zi (Calf, the Vinaya master's surname). Within a hundred years, one sect emerged from Du Zi, named Fa Sheng (Dharmavijaya, the Vinaya master's name). Within a hundred years, one sect emerged from Fa Sheng, named Xian (Worthy, the Vinaya master's name). Within a hundred years, one sect emerged from the Xian sect, named Yi Qie Suo Gui (All Respected, because the Vinaya master was respected by all for his understanding). Within a hundred years, one sect emerged from Yi Qie Suo Gui, named Reng Shan (another mountain where the Vinaya master resided). Within a hundred years, one sect emerged from Reng Shan, named Da Bu Ke Qi (Great Unabandoned, because when the Vinaya master was born, his mother abandoned him in a well, but his father found him, and although he fell, he did not die, hence the name 'Unabandoned,' also known as 'Able to Shoot'). Within a hundred years, one sect emerged from Da Bu Ke Qi, named Fa Hu (Dharmaraksa, the Vinaya master's name). Within a hundred years, one sect emerged from Fa Hu, named Jia She Bi (Kasyapi, the Vinaya master's surname). Within a hundred years, one sect emerged from Jia She Bi, named Xiu Du Lu Ju (Sutra Holder, because the Vinaya master adhered to the meaning of the Sutras). This refers to the eleven sects that emerged from the Mahavihara (Great Monastery) sect, plus the Theravada sect, making a total of twelve sects. The Buddha spoke this Gatha: The Mahasanghika (the Great Assembly Sect), separately produced seven. The Theravada (Sthavira) eleven, these are called twenty sects. Eighteen and the original two, all came from the Mahayana. 'No' is neither 'yes' nor 'no,' I say the future arises. Compiled by Dharma Master Kumarajiva, after the Nirvana of the Perfectly Enlightened One. Just over a hundred years had passed, at this time. -------------------------------------------------------------------------------- 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
Chinese
佛灭度后百一十六年。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 现代汉语译本 异论兴起 正法逐渐衰败消亡，人们各自产生不同的见解。 各自建立自己的派别，这种情况非常危险可怕。 应当生起厌离之心，现在从修多罗（sutra，经）中， 观察佛陀的正教，依据真谛（absolute truth）宣说。 寻求坚固不变的真义，就像从砂砾中， 寻求真正的金银珠宝一样。我从过去的圣贤那里听闻， 如来（Tathagata）是人中的太阳。 佛陀涅槃后一百一十六年，城名叫巴连弗（Pataliputra）。当时阿育王（Ashoka）统治阎浮提（Jambudvipa），治理天下。那时，大僧团（Mahasangha）的各个部派有不同的见解和教法。当时有几位比丘（bhikkhu，和尚），第一位名叫能，第二位名叫因缘，第三位名叫多闻，他们宣说五种不同的观点来教导众生，即从他人那里获得饶益，没有真正的智慧，因为怀疑而通过观察言论而得道。这是佛陀灭度后最初产生的两个部派，一个叫做摩诃僧祇（Mahasanghika），另一个叫做他鞞罗（Sthavira，秦言上座部）。在这之后的一百多年中，摩诃僧祇部又产生了不同的部派，一个叫做一说部，一个叫做出世间说部，一个叫做窟居部。又过了一百多年，在摩诃僧祇部中，又产生了不同的部派，叫做施设论部。又过了二百年，摩诃提婆（Mahadeva）外道出家，住在支提山（Cetiyagiri），在摩诃僧祇部中又建立了三个部派，一个叫做支提加部，一个叫做佛婆罗部，一个叫做郁多罗施罗部。这样，摩诃僧祇部就分为了九个部派，分别是：摩诃僧祇部、一说部、出世间说部、窟居部、多闻部、施设部、游迦部、阿罗说部、郁多罗施罗部。到了三百年的时候，上座部（Sthavira）因为诤论的事情，分立为不同的部派，一个叫做萨婆多（Sarvastivada），也叫做因论先上座部，另一个叫做雪山部（Haimavata）。在这三百年中，在萨婆多部中又产生了不同的部派，叫做犊子部（Vatsiputriya）。在这三百年中，犊子部又产生了不同的部派，一个叫做达摩郁多梨部，一个叫做跋陀罗耶尼部，一个叫做弥离部，也叫做三弥底部，还有一个叫做六城部。