[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 1.21 # 俱舍論頌疏論本 1.21 俱舍論頌疏論本 1.21 - **Language:** Classical Chinese ### [1.21](https://indike.org/pramana/in.bauddha.taisho.1823.1.21) 第二、明論宗旨者，自教迹區分，部成十八，所立宗旨，固非一家。如一說部、大眾部、鷄胤部、說出世部，此四奉宗一切諸法無非是假，但有言說。若經部宗，立一切法少分實有，多分是假。若薩婆多宗，一切有法為所奉宗，計有不同，總有四說：一類、二相、三位、四待。言類者，尊者法救作如是說：由類不同，三世有異。謂從未來至現在時，捨未來類，得現在類。若從現在流至過去，捨現在類，得過去類。但類不同，非體有異。如破金器作餘物時，形雖有殊，金色無異。言相者，尊者妙音說相不同，三世有異。謂法在過去，正與過去相合，而不名為離現、未相，以過去相顯，但名過去也。現在正與現在相合，而不名為離過、未相。未來正與未來相合，而不名為離過、現相。隨顯得名，准過去說。言位者，尊者世友說位不同，三世有異。未作用位名為未來，正作用位名為現在，作用謝位名為過去。至位位中作異異說，如運一籌置在一位名一，置百位名百，置千位名千，歷位有別，籌體無異。言待者，尊者覺天說待不同，三世有異。待謂觀待，前觀於後名為過去，後觀於前名為未來，觀待前後名為現在。如一女人，名女名母，觀母名女，觀女名母。 > Second, concerning the clarification of the fundamental doctrine of the treatise: since the traces of the teachings divided, eighteen schools were formed, and their established doctrines were certainly not uniform. For instance, the Ekavyāvahārika, Mahāsāṃghika, Gokulika, and Lokottaravāda—these four adhere to the doctrine that all dharmas are nothing other than nominal designations (prajñapti), existing merely in conventional speech. As for the Sautrāntika school, it establishes that a small portion of all dharmas is substantially existent, while the greater portion is nominal. As for the Sarvāstivāda school, it adheres to the doctrine that all existent dharmas are real; yet their views differ, comprising four explanations in all: first, difference in state (\*bhāva\*); second, difference in characteristic (\*lakṣaṇa\*); third, difference in position (\*avasthā\*); and fourth, difference in relativity (\*apekṣā\*). As for 'difference in state', the venerable Dharmatrāta spoke thus: owing to the difference in state, there is distinction among the three times. That is to say, when passing from the future to the present, a dharma abandons its future state and acquires its present state; when flowing from the present to the past, it abandons its present state and acquires its past state. There is only a difference in state, not a difference in substance. Just as when a gold vessel is melted down to make another object, although its shape differs, its golden nature does not change. As for 'difference in characteristic', the venerable Ghoṣaka said that because characteristics differ, the three times are distinguished. That is to say, when a dharma is in the past, it is directly conjoined with past characteristics, yet it is not called separated from present and future characteristics; because the past characteristic is prominent, it is simply called past. When in the present, it is directly conjoined with present characteristics, yet it is not called separated from past and future characteristics. When in the future, it is directly conjoined with future characteristics, yet it is not called separated from past and present characteristics. Its name is given according to what is prominent, in the same manner as explained for the past. As for 'difference in position', the venerable Vasumitra said that because positions differ, the three times are distinguished. The position where its function has not yet occurred is called the future; the position where its function is currently operating is called the present; and the position where its function has ceased is called the past. In each respective position, different designations are made. It is like moving a counting-stick: when placed in the units position, it is called one; placed in the tens position \[marked as hundreds\], it is called a hundred; placed in the thousands position, it is called a thousand. As it passes through different positions, there are distinctions, yet the substance of the counting-stick does not change. As for 'difference in relativity', the venerable Buddhadeva said that because relativity differs, the three times are distinguished. 'Relativity' means depending upon another: viewed in relation to what comes after, it is called the past; viewed in relation to what comes before, it is called the future; viewed in relation to both before and after, it is called the present. It is like one woman who is called both daughter and mother: viewed in relation to her mother, she is called a daughter; viewed in relation to her daughter, she is called a mother. > — English (machine translation) (machine translation) - [Previous: 1.20](https://indike.org/pramana/in.bauddha.taisho.1823.1.20) - [Next: 1.22](https://indike.org/pramana/in.bauddha.taisho.1823.1.22) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1823.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.1.21) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.1.21](https://indike.org/pramana/in.bauddha.taisho.1823.1.21) · Pramāṇa