俱舍論記 8.174

8.174

「若復不誦至實有極成」者，論主傷歎無中有家結成。無上法王，所謂如來。諸大法將，舍利子等。已成多部，執見不同，于今轉盛，至今造論九百年時。問：於何時代分成多部？答：《異部宗輪論》意云：佛涅槃後百有餘年，無憂王時創分二部，一大眾部、二上座部。次即於此第二百年，大眾部中流出三部：一一說部、二說出世部、三鷄胤部。次復於此第二百年，大眾部中復流出一部，名多聞部。次復於此第二百年，大眾部中復流出一部，名說假部。至第二百年滿，復於大眾部中分為三部：一制多山部、二西山住部、三北山住部。如是諸部本、末別說總有九部：一大眾部、二一說部、三說出世部、四鷄胤部、五多聞部、六說假部、七制多山部、八西山住部、九北山住部。其上座部經爾所時一味和合，至三百年初，上座部中分為二部：一說一切有部，亦名說因部；二即本上座部，轉名雪山部。復即於此第三百年，從說一切有部中復流出一部，名犢子部。次復於第三百年，從犢子部中復流出四部：一法上部、二賢胄部、三正量部、四蜜林山部。次復於此第三百年，從說一切有部中復流出一部，名化地部。次復於此第三百年，從化地部中流一部，名法藏部。至三百年末，從說一切有部中復流出一部，名飲光部，亦名善歲部。至第四百年初，從說一切有部中復流出一部，名經量部，亦名說轉部。如是諸部本、末別說總有十一部：一說一切有部、二雪山部、三犢子部、四法上部、五賢胄部、六正量部、七蜜林山部、八化地部、九法藏部、十飲光部、十一經量部。

Regarding the passage: "If they do not recite... it is truly established as existent": Here the author of the treatise laments the stance of those who deny the intermediate state and concludes his proof. The supreme Dharma King is the Tathāgata. The great generals of the Dharma are Śāriputra and the others. Having already split into multiple schools, their views diverge, and at present this has grown even more extensive, reaching down to nine hundred years [after the Buddha's nirvāṇa] when this treatise is composed. Question: In what period did the division into multiple schools occur? Answer: According to the Samayabhedoparacanacakra: A hundred-odd years after the Buddha's nirvāṇa, during the reign of King Aśoka, the initial split into two schools occurred: first, the Mahāsāṃghika, and second, the Sthavira. Next, within the second hundred-year period, three schools issued from the Mahāsāṃghika: first, the Ekavyāvahārika; second, the Lokottaravāda; and third, the Kaukkuṭika. Next, again within this second hundred-year period, another school issued from the Mahāsāṃghika, named the Bahuśrutīya. Next, again within this second hundred-year period, another school issued from the Mahāsāṃghika, named the Prajñaptivāda. At the end of the second hundred years, the Mahāsāṃghika again divided into three schools: first, the Caityavāda; second, the Aparaśaila; and third, the Uttaraśaila. Thus, counting both the root and the branch schools separately, there were nine schools in all: (1) the Mahāsāṃghika, (2) the Ekavyāvahārika, (3) the Lokottaravāda, (4) the Kaukkuṭika, (5) the Bahuśrutīya, (6) the Prajñaptivāda, (7) the Caityavāda, (8) the Aparaśaila, and (9) the Uttaraśaila. The Sthavira school remained harmonious and of a single flavor throughout that time; at the beginning of the third hundred years, the Sthavira school divided into two schools: first, the Sarvāstivāda, also called the Hetuvāda; and second, the original Sthavira, which changed its name to Haimavata. Then, within this third hundred-year period, another school issued from the Sarvāstivāda, named the Vātsīputrīya. Next, within the third hundred-year period, four schools issued from the Vātsīputrīya: first, the Dharmottarīya; second, the Bhadrayānīya; third, the Saṃmatīya; and fourth, the Channagirika. Next, again within this third hundred-year period, another school issued from the Sarvāstivāda, named the Mahīśāsaka. Next, again within this third hundred-year period, one school issued from the Mahīśāsaka, named the Dharmaguptaka. Toward the end of the third hundred years, another school issued from the Sarvāstivāda, named the Kāśyapīya, also called Suvarṣaka. At the beginning of the fourth hundred years, another school issued from the Sarvāstivāda, named the Sautrāntika, also called the Saṅkrāntivāda. Thus, counting both the root and branch schools separately, there were eleven schools in all: (1) the Sarvāstivāda, (2) the Haimavata, (3) the Vātsīputrīya, (4) the Dharmottarīya, (5) the Bhadrayānīya, (6) the Saṃmatīya, (7) the Channagirika, (8) the Mahīśāsaka, (9) the Dharmaguptaka, (10) the Kāśyapīya, and (11) the Sautrāntika.