俱舍論疏 1.15

1.15

一、述部分前後者，佛涅槃後一百年中，眾雖有四，法唯一宗。言四眾者，一龍象眾、二邊鄙眾、三多聞眾、四大德眾。至百餘年，因其四眾共議大天五事不同，分為兩部（五事者，一餘所誘、二無知、三猶豫、四他令入、五道因聲故起。言二部者，一大眾部、二上座部也）。第二百年，大眾部義更經四破分為九部。先出三部（一一說部、二說出世部、三鷄胤部也）。次出一部（名多聞部），次出一部（名說假部）。二百年滿，大眾部中有一師出，亦名大天，與彼部僧重評五義，因有乖諍，分為三部（一制多山部、二西山住部、三北山住部也）。流出八部，兼其本宗，總為九部（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、九北山住部也）。二百餘年，上座部義一味和合。至三百年初，分為二部（一說一切有部，亦名說因部；二本上座部，傳名雪山部）。次於一切有部流出一部（名犢子部），次從犢子部流出四部（一法上部、二賢胄部、三正量部、四密林山部）。次後從說一切有部流出一部（名化地部），次於化地部流出一部（名法藏部）。至三百年末，從說一切有部流出一部（名飲光部，亦名善歲部）。至四百年初，從說一切有部流出一部（名經量部，自稱我以慶喜為師）。如是上座部，本末重破成十一部（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、七密林山部、八化地部、九法藏部、十飲光部、十一經量部也）。二、述執義不同者，如是諸部，本宗末宗同義異義，今應略說。大眾部、一說部、說出世部、鷄胤部本宗同義者：一切如來無有漏法。諸如來語皆轉法輪。佛以一音說一切法。世尊所說無不如義。如來色身實無邊際。諸佛壽量亦無邊際。色無色界具六識身。五種色根肉團為體。在等引位有發語言。第八地中亦得久住。預流者有退義，阿羅漢無退義。無世間正見，無世間信根，無無記法。入正離生時可說斷一切結。諸預流者造一切惡，唯除無間。佛所說經皆是了義。無為有九，謂虛空、擇滅、非擇滅、四無色、緣起支性、聖道支性。都無中有。隨眠與心不相應，故纏與心相應。預流者亦得靜慮。四部末宗異義：有於一時二心俱起。道與煩惱容俱現前。業與與異熟有俱時轉。種即為芽。色根、大種有轉變義，心、心所法無轉變義。心遍於身，心隨依境卷舒可得。

First, regarding the chronological division of the schools: For one hundred years following the Buddha's nirvāṇa, although there were four assemblies, the Dharma constituted only a single school. As for the four assemblies: first, the Assembly of Nāgas and Elephants; second, the Assembly of the Remote Regions; third, the Assembly of the Greatly Learned; and fourth, the Assembly of the Venerable Elders. After more than a hundred years, because these four assemblies jointly debated the five points of Mahādeva and differed, they divided into two schools. (The five points are: 1. Tempted by others; 2. Ignorance; 3. Doubt; 4. Being introduced by another; 5. The Path arising through vocal utterance. As for the two schools: first, the Mahāsāṃghika school; second, the Sthaviravāda school.) In the second century, the doctrines of the Mahāsāṃghika further underwent four schisms and divided into nine schools. First emerged three schools (namely: 1. the Ekavyāvahārika; 2. the Lokottaravāda; 3. the Kukkuṭika). Next emerged one school (named Bahuśrutīya). Next emerged one school (named Prajñaptivāda). When two hundred years were completed, a teacher appeared within the Mahāsāṃghika, who was also named Mahādeva; he re-evaluated the five doctrines with the saṃgha of that school, and because of discord and dispute, they divided into three schools (namely: 1. the Caitika; 2. the Aparaśaila; 3. the Uttaraśaila). Eight schools branched out, which together with their fundamental school, totaled nine schools (namely: 1. Mahāsāṃghika; 2. Ekavyāvahārika; 3. Lokottaravāda; 4. Kukkuṭika; 5. Bahuśrutīya; 6. Prajñaptivāda; 7. Caitika; 8. Aparaśaila; 9. Uttaraśaila). For over two hundred years, the doctrines of the Sthaviravāda remained harmonious and of a single flavor. At the beginning of the third century, they divided into two schools (namely: 1. the Sarvāstivāda, also named Hetuvāda; 2. the original Sthaviravāda, traditionally called the Haimavata). Next, from the Sarvāstivāda branched out one school (named Vātsīputrīya). Next, from the Vātsīputrīya branched out four schools (namely: 1. Dharmottarīya; 2. Bhadrayānīya; 3. Saṃmatīya; 4. Ṣaṇṇagarika). Thereafter, from the Sarvāstivāda branched out one school (named Mahīśāsaka). Next, from the Mahīśāsaka branched out one school (named Dharmaguptaka). Toward the end of the third century, from the Sarvāstivāda branched out one school (named Kāśyapīya, also named Suvarṣaka). At the beginning of the fourth century, from the Sarvāstivāda branched out one school (named Sautrāntika, which called itself 'having Ānanda as our teacher'). Thus, within the Sthaviravāda, the fundamental and derivative schisms repeatedly divided into eleven schools (namely: 1. Sarvāstivāda; 2. Haimavata; 3. Vātsīputrīya; 4. Dharmottarīya; 5. Bhadrayānīya; 6. Saṃmatīya; 7. Ṣaṇṇagarika; 8. Mahīśāsaka; 9. Dharmaguptaka; 10. Kāśyapīya; 11. Sautrāntika). Second, regarding the differing doctrines they held: of these schools, the shared and distinct doctrines of the fundamental and derivative traditions should now be explained in brief. The shared doctrines of the fundamental traditions of the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kukkuṭika are: All Tathāgatas have no contaminated phenomena. All utterances of the Tathāgatas turn the wheel of the Dharma. The Buddha preaches all phenomena with a single voice. Nothing spoken by the World-Honoured One fails to conform to reality. The form-body of the Tathāgata is genuinely boundless. The lifespan of the Buddhas is likewise boundless. The form and formless realms possess the six consciousness-bodies. The five physical sense-faculties have clumps of flesh as their substance. In the state of meditative equipoise, vocal speech can be produced. One may also dwell for a long time in the eighth ground. Stream-enterers are liable to regress, while arhats are not liable to regress. There is no worldly right view, no worldly faculty of faith, and no neutral phenomena. Upon entering the right state of departure from rebirth, one may be said to sever all fetters. Stream-enterers commit all evils, except for the deeds of immediate retribution. The sūtras taught by the Buddha are all of definitive meaning. There are nine unconditioned phenomena: space, analytical cessation, non-analytical cessation, the four formless states, the nature of the links of dependent origination, and the nature of the limbs of the noble path. There is absolutely no intermediate existence. Latent defilements are dissociated from the mind, whereas active entanglements are associated with the mind. Stream-enterers also attain dhyāna. The differing doctrines of the derivative traditions of these four schools are: At one single time, two minds may arise together. The Path and the defilements may manifest simultaneously. Karma and its maturation may function at the same time. The seed is itself the sprout. The physical faculties and the great elements undergo transformation, but mind and mental factors do not undergo transformation. Mind pervades the entire body; mind can expand or contract in accordance with the objects on which it relies.