大乘法苑義林章 1.19

1.19

彰小乘者，大類小乘教體有六：一大眾部等、二一說部、三多聞部、四說假部、五說一切有部、六經量部。其大乘部、說出世部、鷄胤部，三部同說：佛一切法皆是無漏、皆是出世；佛所出言無不如義；佛一切語皆轉法輪；佛一切時不說名等，常在定故，然諸有情謂說名等，即是無思成自事義。以其無漏體是實有，聲、名、句等為其教體。其一說部，說一切法體非實有，唯有假名。今取無漏假聲名等以為教體。多聞部說：如來五音是出世教，一無常、二苦、三空、四無我、五涅槃寂靜，以此五種決定能引出離道故；如來餘音是世間教，與五俱起亦是出世，設引出離道，不與五相應，不決定故，非出世教。論說言音，音即音聲，故但取聲，不說名等。故佛諸教通以有漏無漏之聲而為其體，以佛五音是無漏故。其說假部，聲名句等、若在處等，體非實有，以說依、緣有積聚故；若在蘊等聲等便實，雖有積聚不說依、緣，以名蘊故。聲、名、句等既通蘊等，故通有漏無漏假實以為教體。說一切有部說教體者，有說唯以名、句、文三而為教體，有詮表故。有說但以善聲為體，三無數劫所勤求故，名等無記故不取之。評家評取，唯有漏善聲以為教體，勤求起故。其經量部，說名等假，聲體實有。雖彼不立不相應行，仍不取聲，無詮表故。取有漏聲上假屈曲能詮以為體性，然聲處收。前熏於後，展轉聚集無過未故。如是合說小乘有六，總是第一彰異計也。

In revealing the Hīnayāna, broadly there are six teaching-essences of the Hīnayāna: 1. the Mahāsāṃghika and allied schools; 2. Ekavyāvahārika; 3. Bahuśrutīya; 4. Prajñaptivāda; 5. Sarvāstivāda; 6. Sautrāntika. The three schools of Mahāsāṃghika, Lokottaravāda, and Gokulika together state: all phenomena of the Buddha are anāsrava and lokottara; all words uttered by the Buddha accord with reality; all speech of the Buddha turns the dharmacakra; the Buddha at all times does not speak names and so forth, because he is constantly in samādhi, yet sentient beings consider him to speak names and so forth, which is the meaning of non-conceptual accomplishment of his purpose. Because his anāsrava nature is real, sound, names, sentences, and so forth are his teaching-essence. The Ekavyāvahārika school states: the essences of all phenomena are not truly real, having only conventional designations. Here, conventional anāsrava sound, names, and so forth are taken as the teaching-essence. The Bahuśrutīya school states: the Tathāgata's five sounds are lokottara teachings: 1. impermanence, 2. suffering, 3. śūnyatā, 4. non-self, 5. nirvāṇa's peace; because these five kinds can definitely lead to the path of deliverance. The other sounds of the Tathāgata are worldly teachings; if they arise together with the five, they are also lokottara; even if they lead to the path of deliverance, if they are not associated with the five, because they are not definitive, they are not lokottara teachings. The treatise speaks of "words and voices"; "voice" means sound, so it only takes sound, not speaking of names and so forth. Therefore, all teachings of the Buddha generally take sāsrava and anāsrava sound as their essence, because the Buddha's five sounds are anāsrava. The Prajñaptivāda school states: if sound, names, sentences, and the like are in the āyatanas and so forth, their essence is not truly real, because they are explained as aggregates dependent on conditions; if they are in the aggregates (skandhas) and so forth, sound and the like are real, for although they are aggregates, they are not explained as dependent on conditions, being named aggregates. Since sound, names, sentences, and so forth pertain both to aggregates and to āyatanas, they generally take sāsrava and anāsrava, nominal and real, as the teaching-essence. In the Sarvāstivāda's explanation of the teaching-essence: some say that it only takes the three of names, sentences, and phonemes as the teaching-essence, because they have expressive representation. Some say that it only takes wholesome sound as the essence, because it was diligently sought through three incalculable eons, while names and the like are indeterminate and therefore not accepted. The commentator's authoritative evaluation accepts only sāsrava wholesome sound as the teaching-essence, because it arose through diligent pursuit. The Sautrāntika school states that names and the like are nominal, while the essence of sound is real. Although they do not establish unconditioned formations, they still do not accept sound [alone], because it lacks expressive representation. They take the nominal inflections capable of expression upon sāsrava sound as the essential nature, yet it is subsumed under the āyatana of sound. The preceding perfumes the subsequent, rolling on and accumulating, because past and future do not exist. In this way, there are six Hīnayāna schools in total; this concludes the first part, revealing the different theories.