成唯識論了義燈 4.30

4.30

《論》：上坐部經分別論者。上坐部者以有引經，亦名經量部，非二十部中經部。此上坐部中，有阿羅漢迦多衍那弗呾羅，善閑論藏，難此上坐莫能對之，遂湊雪山，因名雪轉部。分別論者，即說假部，舊名分別說部，無性論中，順古名分別說部。《宗輪論》中無分別部，有說假部。俱說有分心，上坐九心，五門分別：一、列名釋；二、諸識分別；三、三性分別；四、生死分別；五、前後分別。如《樞要》說。

Treatise: 'The sūtras of the Sthaviras and the Vibhajyavādins.' As for the Sthaviras, because they cite sūtras, they are also called Sautrāntika, but they are not the Sautrāntika of the twenty schools. Among these Sthaviras, there was the arhat Kātyāyanīputra, who was well versed in the Abhidharma-piṭaka; he challenged these Sthaviras, and none could answer him, so they fled to the Snow Mountains (Himālaya), and were consequently called the Haimavata school. The Vibhajyavādins are the Prajñaptivādins, formerly called the Vibhajyavādin school; in the treatise of Guṇamati, following the old name, they are called the Vibhajyavādin school. In the Samayabhedoparacanacakra there is no Vibhajyavādin school, but there is the Prajñaptivādin school. Both teach the life-continuum mind (bhavaṅga-citta). The nine minds of the Sthaviras are distinguished through five gateways: 1. Listing names and explaining them; 2. Distinction among the various consciousnesses; 3. Distinction among the three moral natures; 4. Distinction between birth and death; 5. Distinction of before and after. As explained in the Zongyao.