大乘法苑義林章 1.16

1.16

陳小乘者，小乘雖有二十部計，總束為宗莫過十一。古來相傳十八部者，深為錯失。依古真諦法師所翻，部成十九。大眾分出七，并本有八。大眾并本應成九部，遂脫西山住部。上坐部分十一，并本上坐亦在其中。《文殊問經》下卷中說成二十部，然少不同。彼經偈言「摩訶僧祇部，分別出有七，體毘履十一，是謂二十部。十八及本二，皆從大乘出，無是亦無非，我說未來起。」雖說二十稍同《宗輪》，而所分出增減有異。《宗輪論》說：大眾部中分出八部，并本有九：一大眾、二一說、三說出世、四鷄胤、五多聞、六說假、七制多山、八西山住、九北山住部。上坐部中分出十部，并本十一：一說一切有、二雪轉亦名上坐、三犢子、四法上、五賢胄、六正量、七密林山、八化地、九法藏、十飲光、十一經量部。是故合成二十部。然《文殊問經》大眾部中并本有八，上坐并本乃有十二，故知皆是翻譯家誤。今依新翻《宗輪論》說，總束二十為十一類：一者大眾部、一說部、說出世部、鷄胤部，四部宗說：一切如來無有漏法；佛身壽量悉無邊際；眼等五識身有染、有離染；色、無色界具六識身；五種色根肉團為體；無為有九；去來世無；一剎那心了一切法；道與煩惱容俱現前。大義如是。二多聞部宗說：佛五音是出世教，餘即世間。一無常、二苦、三空、四無我、五涅槃寂靜。餘義多同說一切有部。三說假部宗說：苦非蘊；十二處非真實；由福故得聖道；道不可修。餘義多同大眾部計。四制多山部、西山住部、北山住部，三部宗說：一切菩薩不脫惡趣；供養塔廟不得大果。餘義多同大眾部說。五說一切有部宗謂：一切有二，一法有、二時有，謂心、心所、色、不相應及三無為，是法一切。去來今三，是時一切。諸是有者皆二所攝，一名、二色。六雪山部宗說：謂諸菩薩猶是異生，菩薩入胎不起貪愛；無外道得五通；無天中住梵行。七犢子部、法上部、賢胄部、正量部、密林山部，合五部宗說：補特伽羅非即蘊離蘊；五識無染，亦非離染；入正性離生，十二心頃說名行向，第十三心名為住果。八化地部宗說：去、來世無，現在、無為有；四聖諦一時觀；定無中有；亦有齊首補特伽羅；有世間正見；無世間信根；無出世靜慮；無無漏尋；善非有因；預流有退；無為有九。九法藏部宗說：佛在僧攝；佛與二乘解脫雖一而聖道異；無外道得五通；阿羅漢身皆是無漏。餘義多同大眾部計。十飲光部宗說：若法已斷、已遍知即無，未斷、未遍知即有；業果已熟即無，未熟即有；諸有學法有異熟果。餘義多同法藏部說。十一經量部宗說：有勝義補特伽羅；異生位中亦有聖法；有根邊蘊，有一味蘊。一味蘊者，即細意識等。餘所執多同說一切有部。此中所陳略標宗要，廣陳宗者如《宗輪論》。上來總是陳異宗也。

Setting forth the Hīnayāna: although the Hīnayāna has the tenets of twenty schools, bringing them together into doctrinal schools does not exceed eleven. The traditional transmission of eighteen schools is a serious error. According to the ancient translation by Dharma Master Paramārtha, the schools total nineteen. The Mahāsāṃghika split off into seven, which with the root school makes eight. The Mahāsāṃghika and its root should have been nine schools, but the Aparasaila school was omitted. The Sthavira divided into eleven, with the root Sthavira also among them. The lower fascicle of the *Mañjuśrīparipṛcchā-sūtra* states that they form twenty schools, yet it differs slightly. A verse of that sūtra states: 'The Mahāsāṃghika school / branched off and divided into seven; / the Sthavira into eleven: / these are called the twenty schools. / The eighteen and the two root schools / all emerged from the Mahāyāna; / there is neither right nor wrong; / I speak of their arising in the future.' Although it speaks of twenty, somewhat similar to the *Samayabhedoparacanacakra*, its divisions differ in additions and subtractions. The *Samayabhedoparacanacakra* states: within the Mahāsāṃghika school, eight schools branched off, making nine with the root: 1. Mahāsāṃghika, 2. Ekavyāvahārika, 3. Lokottaravāda, 4. Kaukkutika, 5. Bahuśrutīya, 6. Prajñaptivāda, 7. Caitika, 8. Aparaśaila, and 9. Uttaraśaila. Within the Sthavira school, ten schools branched off, making eleven with the root: 1. Sarvāstivāda, 2. Haimavata (also named Sthavira), 3. Vātsīputrīya, 4. Dharmottarīya, 5. Bhadrayānīya, 6. Saṃmatīya, 7. Ṣaṇṇagarika, 8. Mahīśāsaka, 9. Dharmaguptaka, 10. Kāśyapīya, and 11. Sautrāntika. Therefore, they combine to make twenty schools. However, in the *Mañjuśrīparipṛcchā-sūtra*, the Mahāsāṃghika has eight including the root, while the Sthavira has twelve including the root; hence we know these are all errors by translators. Now, relying on the newly translated *Samayabhedoparacanacakra*, we group the twenty into eleven classes: 1. The Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kaukkutika schools—the tenets of these four schools state: all Tathāgatas have no sāsrava dharmas; the lifespan of a Buddha's body is entirely boundless; the five consciousness-bodies such as the eye have defilement and have detachment from defilement; the form and formless realms possess the six consciousness-bodies; the five physical faculties take the gross material lump as their substance; there are nine unconditioned dharmas; the past and future periods do not exist; a single moment of mind knows all dharmas; the path and kleśas can simultaneously appear. Such is the general import. 2. The tenets of the Bahuśrutīya school state: the Buddha's five sounds are supramundane teachings, and the rest are mundane: 1. impermanence, 2. suffering, 3. emptiness, 4. non-self, 5. the tranquility of nirvāṇa. Their other doctrines are mostly identical with the Sarvāstivāda. 3. The tenets of the Prajñaptivāda school state: suffering is not an aggregate; the twelve āyatanas are not real; the noble path is attained through merit; the path cannot be cultivated. Their other doctrines are mostly identical with the assertions of the Mahāsāṃghika. 4. The Caitika, Aparaśaila, and Uttaraśaila schools—the tenets of these three schools state: all bodhisattvas do not escape bad destinies; making offerings to stūpas does not yield great fruit. Their other doctrines are mostly identical with the assertions of the Mahāsāṃghika. 5. The tenets of the Sarvāstivāda school hold: 'all exists' has two aspects: first, phenomena exist; second, time exists. That is, mind, mental factors, form, non-concurrent formations, and the three unconditioned dharmas are the 'all' of phenomena. Past, future, and present are the 'all' of time. All existents are subsumed under two: first, nāma; second, rūpa. 6. The tenets of the Haimavata school state: all bodhisattvas are still ordinary beings; when a bodhisattva enters the womb, he does not give rise to craving; no non-Buddhist attains the five supernormal knowledges; there is no living of the brahma-faring in the heavens. 7. The Vātsīputrīya, Dharmottarīya, Bhadrayānīya, Saṃmatīya, and Ṣaṇṇagarika schools—the tenets of these combined five schools state: the pudgala is neither identical to the aggregates nor separate from the aggregates; the five consciousnesses have no defilement, nor are they free of defilement; when entering the right determination of realizing certainty, twelve mind-moments are called practicing towards the fruit, and the thirteenth mind-moment is called dwelling in the fruit. 8. The tenets of the Mahīśāsaka school state: past and future periods do not exist; the present and the unconditioned exist; the four noble truths are contemplated simultaneously; there is definitely no intermediate existence; there is also a pudgala of simultaneous liberation; there is mundane right view; there is no mundane faculty of faith; there is no supramundane dhyāna; there is no anāsrava vitarka; the wholesome does not have a cause; a stream-enterer can retrogress; there are nine unconditioned dharmas. 9. The tenets of the Dharmaguptaka school state: the Buddha is subsumed within the Saṅgha; although the liberation of the Buddha and the two vehicles is the same, their noble paths differ; no non-Buddhist attains the five supernormal knowledges; the body of an arhat is entirely anāsrava. Their other doctrines are mostly identical with the assertions of the Mahāsāṃghika. 10. The tenets of the Kāśyapīya school state: if a dharma has been abandoned and fully known, it does not exist; if it has not been abandoned and fully known, it exists; if karmic fruit has matured, it does not exist; if it has not matured, it exists; the dharmas of those in training have vipāka fruit. Their other doctrines are mostly identical with what the Dharmaguptaka states. 11. The tenets of the Sautrāntika school state: there is an ultimate pudgala; during the stage of an ordinary being there are also noble dharmas; there are root-adjacent aggregates and there is a single-taste aggregate—the single-taste aggregate is the subtle consciousness, etc. Their other assertions are mostly identical with the Sarvāstivāda. What is set forth here briefly outlines the essentials of their tenets; for a full exposition of the tenets, see the *Samayabhedoparacanacakra*. The above in its entirety sets forth other schools.