English
English version The Rise of Divergent Views The true Dharma (law) gradually declines and disappears, and people each generate different views. Each establishes their own sect, a situation that is very dangerous and frightening. One should generate a mind of aversion and detachment. Now, from the Sutras (scriptures), observe the Buddha's true teachings, and speak according to the absolute truth. Seek the firm and unchanging meaning, just as from grains of sand, one seeks true gold and jewels. I have heard from past sages, the Tathagata (Thus Gone One) is the sun among people. One hundred and sixteen years after the Buddha's Parinirvana (passing away), the city was called Pataliputra. At that time, King Ashoka ruled Jambudvipa (the continent), governing the world. At that time, the various sects of the Mahasangha (Great Assembly) had different views and teachings. At that time, there were several bhikkhus (monks), the first named Neng, the second named Yin Yuan, and the third named Duo Wen, who expounded five different viewpoints to teach sentient beings, namely, obtaining benefit from others, lacking true wisdom, and attaining the path through observation and speech due to doubt. These were the first two sects that arose after the Buddha's passing, one called Mahasanghika, and the other called Sthavira (Elders). In the hundred years that followed, the Mahasanghika sect gave rise to different sects, one called Ekavyavaharika, one called Lokottaravada, and one called Gokulika. After another hundred years, within the Mahasanghika sect, different sects arose again, called Prajnaptivada. After another two hundred years, the heretic Mahadeva became a monk and lived on Cetiyagiri (mountain), and within the Mahasanghika sect, he established three more sects, one called Cetiyavada, one called Buddhavada, and one called Uttarasilas. Thus, the Mahasanghika sect was divided into nine sects, namely: Mahasanghika, Ekavyavaharika, Lokottaravada, Gokulika, Bahusrutiya, Prajnaptivada, Caitika, Aparasaila, and Uttarasilas. By the three hundredth year, the Sthavira sect, due to disputes, split into different sects, one called Sarvastivada, also called the cause of the elders, and the other called Haimavata. Within these three hundred years, within the Sarvastivada sect, different sects arose again, called Vatsiputriya. Within these three hundred years, the Vatsiputriya sect gave rise to different sects, one called Dharmottariya, one called Bhadrayaniya, one called Sammitiya, and one called Shannagarika. --------------------------------------------------------------------------------
Chinese
。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 现代汉语译本：在这三百年中，说一切有部（萨婆多中）又产生了一个新的派别，名为弥沙部。弥沙部中又产生了一个新的派别，因为师父的执着而得名昙无德部。在这三百年中，说一切有部（萨婆多部）中又产生了一个新的派别，名为优梨沙部，也叫做迦叶惟部。在四百年中，说一切有部（萨婆多部）中又产生了一个新的派别，因为大师郁多罗的缘故，名为僧迦兰多部，也叫做修多罗论部。像这样，上座部中，分为了十二个部派：第一名为上座部，第二名为雪山部，第三名为萨婆多部（说一切有部），第四名为犊子部，第五名为达摩郁多梨部，第六名为跋陀罗耶尼部，第七名为弥离底部，第八名为六城部，第九名为弥沙塞部，第十名为昙无德部，第十一名为迦叶惟部，第十二名为修多罗论部。 现在应当讲述根本的意义和中间的意义。那大众部（摩诃僧祇）的观点是：宣说出世间法，宣说住在石窟中。这些根本的观点都说，佛世尊的一切都是出世间的，没有如来是世间法的说法。如来的一切说法，都是在转法轮。完全宣说一切事、一切相、一切义。宣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、乐佛，永远没有厌倦满足的时候。佛不睡觉。无需提问，自然就能思考回答。没有什么需要言说的，心永远保持专注。众生虽然种类繁多，数量无数，都能从如来那里听闻佛法并得到理解。如来一心就能知道一切法。一个念头相应的智慧就能觉悟一切法。如来在任何时候，尽智和无生智都常在眼前，乃至涅槃。菩萨不贪爱母胎。以白象的形象降临到母亲的胎中。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。为了众生的缘故，愿意投生到恶趣中。成就一切充满烦恼的众生。一切众生听闻佛法，知晓并观察产生圣谛。宣说有欲界、离欲界、色界、无色界。具有六识之身。五根是肉体的一部分。眼睛不能看见色，乃至身体不能觉察触。禅定中间也有言说，也调伏内心，也摄受思惟。一切造作之法没有固定的处所。须陀洹（Sotapanna）
English
English version: Within these three hundred years, another branch emerged from the Sarvastivada (Sarvada-zhong), named the Mahisasaka (Mi-sha-bu). From the Mahisasaka (Mi-sha-bu) branch, another branch emerged, named Dharmaguptaka (Tan-wu-de-bu) due to the teacher's attachment. Within these three hundred years, another branch emerged from the Sarvastivada (Sarvada-bu), named Uttarīya (You-li-sha), also known as Kasyapiya (Jia-she-wei). In the four hundred years, another branch emerged from the Sarvastivada (Sarvada-bu), named Samkrantika (Seng-qie-lan-duo) due to the great master Uttara (Yu-du-luo), also known as Sautrantika (Xiu-duo-luo-lun). Thus, in the Sthavira (Shang-zuo-bu) school, it was divided into twelve branches: first, Sthavira (Shang-zuo-bu); second, Himavata (Xue-shan); third, Sarvastivada (Sarvada); fourth, Vatsiputriya (Du-zi); fifth, Dharmottariya (Da-mo-yu-duo-li); sixth, Bhadrayaniya (Ba-tuo-luo-ye-ni); seventh, Sammitiya (Mi-li-di); eighth, Channagarika (Liu-cheng-bu); ninth, Mahisasaka (Mi-sha-sai); tenth, Dharmaguptaka (Tan-wu-de); eleventh, Kasyapiya (Jia-she-wei); twelfth, Sautrantika (Xiu-duo-luo-lun-bu). Now, I shall explain the fundamental and intermediate meanings. The Mahasanghika (Mo-he-seng-qi) school holds that: they proclaim the supramundane and dwelling in caves. These fundamental views all say that all of the Buddha, the World Honored One, is supramundane; there is no such thing as a Tathagata (Ru-lai) being a mundane phenomenon. All the Tathagata's teachings are turning the Dharma wheel. They completely proclaim all matters, all forms, and all meanings. They proclaim that the Tathagata's body is boundless, the light is immeasurable, and the lifespan is immeasurable. Contemplating the Buddha, believing in the Buddha, and rejoicing in the Buddha, there is never a time of weariness or satisfaction. The Buddha does not sleep. Without being asked, one can naturally contemplate and answer. There is nothing that needs to be spoken, the mind is always focused. Although sentient beings are numerous and countless, they can all hear the Dharma from the Tathagata and gain understanding. With one mind, the Tathagata knows all dharmas. With one thought corresponding to wisdom, one can awaken to all dharmas. At all times, the Tathagata's exhaustive knowledge and unproduced knowledge are always present, even until Nirvana. Bodhisattvas (Pu-sa) do not crave the mother's womb. They descend into the mother's womb in the form of a white elephant. All Bodhisattvas are born from the right side. Bodhisattvas have no thoughts of desire, anger, or harm. For the sake of sentient beings, they are willing to be born into evil realms. They accomplish all sentient beings filled with afflictions. All sentient beings hear the Dharma, know and observe the arising of the noble truths. They proclaim the existence of the desire realm, the realm of detachment from desire, the form realm, and the formless realm. They possess a body with six consciousnesses. The five roots are part of the physical body. The eye cannot see form, and even the body cannot perceive touch. In the middle of meditation, there is also speech, also taming the mind, also gathering thoughts. All created dharmas have no fixed place. Sotapanna (Xu-tuo-huan) --------------------------------------------------------------------------------
Chinese
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。无有过去未来世法入。非智知非无有治。须陀洹得禅定。如是等名根本所见。中间见者。随其别观察。少有自作。少有他作。少有因缘起。一时有二心俱生。道即烦恼业。想种子即是取。诸根四大转变相续。非心心法。心满身中。皆可得如是皆摄受欲。是名中间所见也。 彼多闻根本见者。佛说五种出世间法。无常苦空无我寂灭涅槃出道。余者世俗。阿罗汉有从他饶益。有无知有疑。由他观察言说得道。诸余一切萨婆多见同也。 彼施设根本见者。若说诸阴即非业。诸不成诸行。展转施设者。无智士夫事无横死。由本业所得长养业根生一切苦。从业生福德生圣道。道不修亦不失。余一切与摩诃僧祇见同也。 彼支提罗阿婆郁多罗施罗根本见者。菩萨离 现代汉语译本： 洹心数心（Vatsiputrīyas，一个部派名称）认为阿罗汉会退转。有些阿罗汉需要依靠他人帮助才能获得利益，有些阿罗汉是无知的，有些阿罗汉心存疑惑。他们通过他人的观察和言说才能证得道果，依靠智慧和方便才能脱离生死，获得安乐。他们会从第八禅定退转，甚至种性法（gotra-dharma，指与生俱来的根性）也可能退转。须陀洹（Srotāpanna，入流果）会退转，阿罗汉也会退转。他们没有世俗的正见，但有世俗的信根。他们没有固定的法（niyata dharma，指决定性的法）。他们可以超越轮回，脱离生死。他们不会一次性断除所有的结缚。须陀洹能够造作一切恶行，唯独不会犯无间罪（ānantarika-karma，指五种极重的罪行）。一切修多罗（sūtra，经）都依据了义（nītārtha，究竟的意义）。有九种无为法（asaṃskṛta-dharma，指不生不灭的法），分别是数灭（saṃkhyā-nirodha，通过智慧力灭除烦恼）、非数灭（asaṃkhyā-nirodha，非通过智慧力灭除烦恼）、虚空（ākāśa，空间）、虚空处（ākāśānantyāyatana，空无边处）、识处（vijñānānantyāyatana，识无边处）、无所有处（ākiṃcanyāyatana，无所有处）、非想非非想处（naivasaṃjñānāsaṃjñāyatana，非想非非想处）。十二缘起支（dvādaśāṅga-pratītyasamutpāda，十二因缘）和道支（mārgaṅga，八正道）的心性是自净的。佛陀会被客尘烦恼所染污。诸使（anuśaya，烦恼的潜在势力）并非心，并且心法没有缘。使（anuśaya）与缠（paryavasthāna，烦恼的现行）不同，缠与使也不同，它们与心不相应。没有过去和未来的世间法进入（现在）。非智所知，并非没有对治。须陀洹可以获得禅定。这些等等被称为根本所见。 中间见解的人，会根据各自的观察，认为有些是自己造作的，有些是他人造作的，有些是因缘生起的。一时会有两个心同时生起。道即是烦恼业。想的种子即是取。诸根和四大（mahābhūta，地、水、火、风）会转变相续。非心和心法。心充满身中，都可以得到，像这样都摄受了欲望，这被称为中间所见。 那些博学多闻的人的根本见解是，佛陀说有五种出世间法（lokottara-dharma，超越世间的法），即无常（anitya，诸行无常）、苦（duḥkha，一切皆苦）、空（śūnya，诸法性空）、无我（anātman，无我）、寂灭涅槃（nirvāṇa，寂灭）。其余的都是世俗的。阿罗汉有些需要依靠他人帮助才能获得利益，有些是无知的，有些心存疑惑，他们通过他人的观察和言说才能证得道果。其余的一切都与萨婆多部（Sarvāstivāda，一切有部）的见解相同。 那些施设论者的根本见解是，如果说诸阴（skandha，五蕴）不是业，诸不成诸行，展转施设者，无智士夫事无横死。由本业所得长养业根生一切苦，从业生福德生圣道。道不修也不会失去。其余的一切都与摩诃僧祇部（Mahāsāṃghika，大众部）的见解相同。 那些支提罗（Caityaka，制多山部）、阿婆郁多罗施罗（Aparaśaila，西山住部）的根本见解是，菩萨离开...