大方廣佛華嚴經隨疏演義鈔 14.15

14.15

疏「三法無去來宗謂大眾部」等者，先標宗、「說有現在」下釋。而云等者，等取七全一少分。謂都八全一少分，同有此計。一大眾部、二雪山轉部、三雞胤部、四制多山部、五西山住部、六北山住部、七法藏部、八飲光部。《宗輪論》敘制多、西山、北山云「餘義多同大眾」，敘法藏亦然。敘飲光云「餘義多同法藏故。」上八部類同此計。言「一少分」者，取根本化地部。彼云「過去未來世無，現在無為是有。」敘雪山轉云「餘義多同說一切有部，亦無去來也。」北京素公云：「以前義故，《四分律》法藏部義。及《四阿含》、《僧祇律》大眾部義。」並是第三法無去來宗也。

Regarding the commentary's phrase "Third, the tenet that phenomena lack past and future refers to the Mahāsāṃghika": it first identifies the tenet, and from "teaching that the present exists" downward, explains it. The word "etc." encompasses seven full schools and one partial school. That is, altogether eight full schools and one partial school share this view: first, the Mahāsāṃghika; second, the Haimavata; third, the Gokulika; fourth, the Caityaśaila; fifth, the Aparaśaila; sixth, the Uttaraśaila; seventh, the Dharmaguptaka; and eighth, the Kāśyapīya. The Samayabhedoparacanacakra, in describing the Caityaśaila, Aparaśaila, and Uttaraśaila, states: "Their remaining doctrines are mostly the same as the Mahāsāṃghika"; its description of the Dharmaguptaka is also like this. In describing the Kāśyapīya, it states: "Its remaining doctrines are mostly the same as the Dharmaguptaka." The eight schools above belong to this category of view. As for "one partial school," this takes the root Mahīśāsaka school, which says: "The past and future realms do not exist; the present and the unconditioned exist." In describing the Haimavata, it says: "Their remaining doctrines are mostly the same as the Sarvāstivāda, also lacking past and future." Elder Su of Beijing said: "On account of the former meaning, the Dharmaguptaka's position in the Four-Part Vinaya, as well as the Mahāsāṃghika's position in the Four Āgamas and the Mahāsāṃghika Vinaya, all belong to the third tenet that phenomena lack past and future."