Chinese
义。一显生死过失。二显解脱功德。三无所显可住子部是执此义本。从本因一偈故。此部分成四部。谓法上部。贤乘部。正量弟子部。密林住部。偈言。 已得解脱更退堕 堕由贪着而复还 已至安处游可爱 随乐行故至乐所 正地部是执义本。过去未来是无现在及无为。是有四圣谛一时观。若见苦谛。即见一切谛。见已曾见诸谛随眠烦恼。非心非助心法。无有境界。随眠烦恼异。倒起烦恼异。随眠烦恼与心不相应。倒起烦恼与心相应。凡夫不舍欲界欲及瞋外。道无五通。天无夫岚摩。无中阴。阿罗汉多福德无增长。五识聚有染离。六识聚与觉观相应。有时头众生。世间无正见。世间无信根。无出世定。觉观无无漏。有因无善。须氀多阿半那有退法。阿罗汉多无退法。道分是四念处所摄。无为法有九种。一思择灭。二非思择灭。三虚空。四无我。五善如。六恶如。七无记如。八道如。九缘生如。受生是始。死堕为终。四大五根心。及助心法。皆有变异。大众中有佛。若施大众得报则大。若别施佛功德则不及。一切佛及一切声闻。同一道同一解脱。一切行刹尼柯。无有一法从此世度后世。正地部是执此义本。此部复执异义。过去未来有有中阴法入。有二种所知。及所识作意。是正业。无身口二业。觉观 现代汉语译本： 意义：一、揭示生死轮回的过失。二、彰显解脱的功德。三、‘无所显可住子部’执持此意义为根本。由于根本原因的一首偈颂，此部分裂成四个部派，即法上部、贤乘部、正量弟子部、密林住部。偈颂说： ‘已得解脱更退堕，堕由贪着而复还， 已至安处游可爱，随乐行故至乐所。’ 正地部执持此意义为根本：过去和未来是不存在的，现在和无为法也是不存在的。有四圣谛可以同时观照。如果见到苦谛，就等于见到了一切谛。见到的是曾经见过的诸谛的随眠烦恼。不是心，也不是助心法，没有境界。随眠烦恼和倒起烦恼是不同的。随眠烦恼与心不相应，倒起烦恼与心相应。凡夫除了对欲界的欲望和嗔恨之外，没有其他的。道没有五神通。天人没有夫岚摩（Brahmā，梵天）。没有中阴身。阿罗汉的福德不会增长。五识聚有染污和清净的分别。六识聚与觉和观相应。有时有头众生。世间没有正见。世间没有信根。没有出世间的禅定。觉和观没有无漏。有因没有善。须氀多阿半那（Srota-āpanna，预流果）有退转的可能。阿罗汉没有退转的可能。道分属于四念处所摄。无为法有九种：一、思择灭（pratisaṃkhyā-nirodha，择灭），二、非思择灭（apratisaṃkhyā-nirodha，非择灭），三、虚空（ākāśa，空），四、无我（anātman，无我），五、善如（śubha-tathatā，善真如），六、恶如（aśubha-tathatā，恶真如），七、无记如（avyākṛta-tathatā，无记真如），八、道如（mārga-tathatā，道真如），九、缘生如（pratītyasamutpāda-tathatā，缘起真如）。受生是开始，死亡是结束。四大、五根、心以及助心法，都有变异。大众中有佛。如果布施给大众，得到的果报就大；如果单独布施给佛，功德则不如前者。一切佛和一切声闻，都遵循同一条道路，获得同一种解脱。一切行都是刹那生灭的。没有一种法可以从此世度到后世。正地部执持此意义为根本。此部还执持其他不同的意义：过去和未来是存在的，有中阴法进入。有两种所知，以及所识作意。是正业。没有身业和口业。觉和观
English
English version: Meaning: First, to reveal the faults of birth and death. Second, to manifest the merits of liberation. Third, the 'Wu Suo Xian Ke Zhu Zi Bu' (无所显可住子部, a sub-sect of Buddhism) holds this meaning as its foundation. Due to a verse from the root cause, this section is divided into four schools, namely the Dharma-uttarīyas (法上部), the Bhadrayānīyas (贤乘部), the Samkrāntivādins (正量弟子部), and the Sthavira-vana-vāsin (密林住部). The verse says: 'Having attained liberation, one falls back again, falling due to attachment and returning once more, Having reached a peaceful place, one wanders lovingly, following pleasure and thus reaching a place of joy.' The Hetuvādins (正地部) hold this meaning as their foundation: the past and future do not exist, and neither do the present and the unconditioned (asaṃskṛta, 无为). There is simultaneous contemplation of the Four Noble Truths. If one sees the Truth of Suffering (duḥkha-satya, 苦谛), it is equivalent to seeing all the Truths. What is seen are the latent defilements (anuśaya, 随眠) and afflictions (kleśa, 烦恼) of the Truths that have been seen before. It is neither mind nor mental factors, and there are no objects. Latent defilements and arisen afflictions are different. Latent defilements are not associated with the mind, while arisen afflictions are associated with the mind. Ordinary beings have nothing other than desire and hatred for the desire realm. The path does not have the five supernormal powers (abhijñā, 五神通). Devas (天) do not have Brahmā (夫岚摩). There is no intermediate existence (antarābhava, 中阴). An Arhat's (阿罗汉) merit does not increase. The five aggregates of consciousness (vijñāna-skandha, 五识聚) have defilement and separation. The sixth aggregate of consciousness (manovijñāna-skandha, 六识聚) is associated with initial and sustained application of mind (vitarka-vicāra, 觉观). Sometimes there are headed beings. The world does not have right view. The world does not have the roots of faith. There is no supramundane concentration. Initial and sustained application of mind are not unconditioned. There is cause without good. A Stream-enterer (Srota-āpanna, 须氀多阿半那) can regress. An Arhat cannot regress. The path factors are included in the Four Foundations of Mindfulness (smṛtyupasthāna, 四念处). There are nine types of unconditioned dharmas: 1. Cessation through discrimination (pratisaṃkhyā-nirodha, 思择灭), 2. Cessation without discrimination (apratisaṃkhyā-nirodha, 非思择灭), 3. Space (ākāśa, 虚空), 4. Non-self (anātman, 无我), 5. Good Suchness (śubha-tathatā, 善如), 6. Evil Suchness (aśubha-tathatā, 恶如), 7. Indeterminate Suchness (avyākṛta-tathatā, 无记如), 8. Path Suchness (mārga-tathatā, 道如), 9. Dependent Origination Suchness (pratītyasamutpāda-tathatā, 缘生如). Rebirth is the beginning, and death is the end. The four great elements, the five sense faculties, the mind, and the mental factors all undergo change. There is a Buddha in the Sangha. If one gives to the Sangha, the reward is great; if one gives separately to the Buddha, the merit is not as great. All Buddhas and all Śrāvakas (声闻) follow the same path and attain the same liberation. All phenomena are momentary. No dharma transmigrates from this world to the next. The Hetuvādins hold this meaning as their foundation. This school also holds other different meanings: the past and future exist, and there is an intermediate state of existence that enters. There are two kinds of knowable objects, as well as attention to what is known. It is right action. There is no bodily or verbal action. Initial and sustained application of mind --------------------------------------------------------------------------------
Chinese
是相应法。大地则劫住。依薮斗陂．恭敬事无有报。一切随眠烦恼恒在。现世阴界入三法恒在。现世离法。偈言。 五法是决定 诸苦从之生 无明心贪爱 五见及诸业 诸部义本皆同。为执有异故成别部。法护部是执义本。僧中有佛世尊。依薮斗陂起恭敬有胜报。恭敬大众则不及。佛道异声闻道异。外道无五通。阿罗汉多身无漏。余所执与大众部所执相似。善岁部。是执义本。法已是所灭。已是所离则无。未灭未离则有。若业果已熟则无。未熟则有。有为法不以过去法为因。以现在及未来法为因。一切诸行刹尼柯。有学法有果报。余所执与法护部所执相似。说度部是执义本。阴从前世至后世。若离圣道诸阴不灭。阴有本末。凡夫位中有圣法。有真实人。余所执与说一切有部所执相似。 旧所出经论中亦有十八部名。但音多讹异不复如本。今谨别存天竺本名。仍以论初大众等名。次第相对翻之。翻殊难具。如义疏中释也。 初分成两部(天竺呼部为尼柯与)一摩诃僧耆柯部。二他(托夷反)毗(步夷反)梨与部次从摩诃僧耆柯部。又出三部。一猗(意紫反)柯毗(步夷反)与婆诃利柯部。二卢俱多罗婆拖部。三高俱梨柯部。亦言高俱胝(张持反)柯部。次从摩柯僧耆柯部。又出一部。名 现代汉语译本： 这是相应的法则。如果安住于大地，劫难就会停止。如果依赖于丛林、水泽、山坡，恭敬供养将没有好的果报。一切随眠烦恼恒常存在。现世的阴、界、入这三种法恒常存在。现世要远离这些法。偈语说： ‘五法是决定，诸苦从之生，无明心贪爱，五见及诸业。’ 各个部派的义理根本相同，因为执着的侧重点不同，所以形成了不同的部派。法护部执着于义理的根本。僧团中有佛世尊。依赖于丛林、水泽、山坡而生起的恭敬供养会有殊胜的果报。恭敬大众则不如恭敬佛。佛道与声闻道不同。外道没有五神通。阿罗汉多身无漏。其余所执着的与大众部所执着的相似。善岁部也执着于义理的根本。法如果是已经灭除的，已经远离的，那就没有了。如果还没有灭除，还没有远离，那就是有的。如果业果已经成熟，就没有了。如果还没有成熟，那就是有的。有为法不以过去的法为因，而以现在和未来的法为因。一切诸行都是刹那生灭的。有学法有果报。其余所执着的与法护部所执着的相似。说度部也执着于义理的根本。阴从前世延续到后世。如果离开了圣道，诸阴就不会灭除。阴有本末。凡夫位中有圣法。有真实的人。其余所执着的与说一切有部所执着的相似。 旧的经论中也有十八部派的名称，但是因为音译有很多讹误，已经不像原本那样了。现在谨慎地保留天竺原本的名称，仍然按照论初的大众等名称，依次相对地翻译。完全翻译出来很困难，就像义疏中解释的那样。 最初分成两个部派（天竺称部派为尼柯与）：一是摩诃僧祇柯部（Mahasanghika），二是他毗梨与部。其次从摩诃僧祇柯部，又分出三个部派：一是猗柯毗与婆诃利柯部，二是卢俱多罗婆拖部（Lokottaravada），三是高俱梨柯部，也叫高俱胝柯部。其次从摩柯僧祇柯部，又分出一部，名叫……
English
English version: This is the corresponding Dharma. If one dwells on the earth, the kalpa will cease. If one relies on thickets, marshes, and slopes, respectful service will have no reward. All latent defilements are constantly present. The three dharmas of the present world—skandhas (form, feeling, perception, mental formations, consciousness), realms (ayatana), and entrances (dhatu)—are constantly present. In the present world, one should be apart from these dharmas. A verse says: 'The five dharmas are decisive; all suffering arises from them: ignorance, mind, greed, love, the five views, and all karmas.' The fundamental meanings of all schools are the same, but they form separate schools because of differences in their attachments. The Dharmagupta school is attached to the fundamental meaning. In the Sangha, there is the World-Honored One, the Buddha. Respectful service arising from reliance on thickets, marshes, and slopes has superior rewards. Respecting the Sangha is not as good as respecting the Buddha. The Buddha's path is different from the path of the Sravakas (listeners). Non-Buddhists do not have the five supernormal powers (abhijna). Arhats have multiple bodies without outflows (anasrava). The rest of their attachments are similar to those of the Mahasanghika school. The Samkrantika school is also attached to the fundamental meaning. If a dharma is already extinguished, already separated from, then it does not exist. If it is not yet extinguished, not yet separated from, then it exists. If the result of karma is already ripe, then it does not exist. If it is not yet ripe, then it exists. Conditioned dharmas do not take past dharmas as their cause, but take present and future dharmas as their cause. All phenomena are momentary (ksanika). The dharmas of those still learning (saiksa) have karmic rewards. The rest of their attachments are similar to those of the Dharmagupta school. The Sautrantika school is also attached to the fundamental meaning. The skandhas (kandha) continue from the previous life to the next life. If one is apart from the holy path, the skandhas will not be extinguished. The skandhas have a beginning and an end. In the position of ordinary beings, there are holy dharmas. There are real persons. The rest of their attachments are similar to those of the Sarvastivada school. In the old sutras and treatises, there are also names of the eighteen schools, but because the transliterations have many errors, they are no longer like the originals. Now, the original names from India are carefully preserved, and they are still translated in order, relative to the names of the Mahasanghika and others at the beginning of the treatise. It is difficult to translate them completely, just as explained in the commentaries. Initially, it was divided into two schools (in India, schools are called Nikaya): first, the Mahasanghika (Mahasanghika) school; second, the Sthavira school. Next, from the Mahasanghika school, three more schools emerged: first, the Ekavyavaharika school; second, the Lokottaravada (Lokottaravada) school; third, the Gokulika school, also called the Gokutica school. Next, from the Mahasanghika school, another school emerged, called... --------------------------------------------------------------------------------
Chinese
婆吼输底(张履反)柯部。次从摩诃僧耆柯部。又出一部。名波罗若(然阇反)底(张履反)婆拖部。次有外道。名摩诃提婆。于摩诃僧耆柯部中出家。自分成两部。一支底(张履反)与世罗(良我反)部二郁多罗世罗(良我反)部。他毗与部又分成二部。一萨婆阿私底(张梨反)婆拖部。亦名醯兜婆拖部。二醯摩跋多部。亦名他毗梨与部。次从萨婆阿私底婆拖部。又出一部。名跋私弗底(张梨反)梨与部。次从跋私弗底梨与部。又出四部。一达谟多梨与部。二跋陀与尼与部。三三眉底(张梨反)与部。四山拖伽梨柯部。次从萨婆阿私底婆拖部。又与一部。名弥(三梨反)嬉(欣梨反)舍婆柯部。次从弥嬉舍婆柯部。又出一部。名达摩及多部。次从萨婆阿私底婆陀部。又出一部。名苏跋梨沙柯部。亦名柯尸悲(方梨反)与部。次从萨婆阿私底婆拖部。又出一部。名僧千兰底(张履反)婆拖部。亦名修丹阑多婆拖部。 部执异论一卷 现代汉语译本： 婆吼输底（Bahushruti，多闻部）。其次是从摩诃僧耆柯部（Mahasanghika，大众部）分出。又分出一部，名为波罗若底婆拖部（Prajnatara-vadins，般若多罗部）。之后有外道，名为摩诃提婆（Mahadeva，大天），在摩诃僧耆柯部中出家，自己分成两部：一支底与世罗部（Caityakas and Sailas，制多山部和 शैल 部），二郁多罗世罗部（Uttarasailas， उत्तरशैल 部）。他毗与部（Theriyas，上座部）又分成二部：一萨婆阿私底婆拖部（Sarvastivadins，一切有部），也名醯兜婆拖部（Hetuvadins，因论部），二醯摩跋多部（Haimavatas，雪山部），也名他毗梨与部（Theriyas，上座部）。其次是从萨婆阿私底婆拖部，又分出一部，名为跋私弗底梨与部（Vatsiputriyas，犊子部）。其次是从跋私弗底梨与部，又分出四部：一达谟多梨与部（Dharmottariyas，法上部），二跋陀与尼与部（Bhadrayaniyas，贤胄部），三三眉底与部（Sammitiyas，正量部），四山拖伽梨柯部（Sandagaliyas，密林山部）。其次是从萨婆阿私底婆拖部，又分出一部，名为弥嬉舍婆柯部（Mahisasakas，弥沙塞部）。其次是从弥嬉舍婆柯部，又分出一部，名为达摩及多部（Dharmaguptakas，法藏部）。其次是从萨婆阿私底婆陀部，又分出一部，名为苏跋梨沙柯部（Suvarsakas，说一切有部），也名柯尸悲与部（Kasyapiyas，迦叶部）。其次是从萨婆阿私底婆拖部，又分出一部，名为僧千兰底婆拖部（Samkrantivadins，僧伽兰多部），也名修丹阑多婆拖部（Sutrantikas，经量部）。 《部执异论》一卷