大乘百法明門論開宗義決 1.31

1.31

本上坐大眾等者。此義廣如宗輪論疏。今應略敘顯其本末。佛涅槃後百有餘年。末兔羅國有一商人。婚娶幼妻生一兒子。顏貌端正字曰大天。商人遠遊多歷年歲。子既長大母逼行丞。後聞父還懼而有嫉。與母設計鴆而殺之。恐穢跡彰共逃他國。於彼遇見門師羅漢。恐泄家事矯請殺之。母後他非子見忿怒。悔怨既極遂亦殺之。雖造三逆不斷善根。投僧出家望滅重罪。既出家已精懃誦習。性識聰敏聖教遂通。王臣道俗無不欽重　既耽名利惡見便生。遂自詐稱得羅漢果。王迷凡聖頻請供養。見諸宮女不正思惟。於夜夢中漏失不淨。弟子浣衣怪而問云。既是羅漢寧有漏失。彼矯答言。魔嬈故爾。以彼天魔常惱佛法。縱成無學亦被嬈之。又諸漏失有其二種。煩惱漏失羅漢即無。不淨漏失無學容有。我被魔嬈有漏失焉。又彼欲令弟子親附。次第詐記四沙門果。時諸弟子自怪無知所得果證。咸來請問。彼答。無學亦有無知。以此無知有二種故。染污無知無學即無。染無知者是煩惱障。能障涅槃。令諸眾生受三界身。不染污無知無學猶有。不染污無知者是所知障。於境不了。令諸菩薩及二乘等受變易身。汝雖得果不能自知。又於一時弟子啟白。曾聞聖者已度諸疑。如何我等尚疑諦寶。彼答。羅漢亦有疑惑。以諸疑惑有二種故。隨眠性疑羅漢即無。處非處疑無學猶有。汝於諦實豈得無疑。後諸弟子又復問言。經說聖者得真慧眼自證解脫。我等今者如何但由師言悟入。彼即答言。有阿羅漢但由他入不能自知。如舍利子智慧第一。佛若不記當不自知。況汝等輩不由他入。彼雖造罪不起邪見。自懷罪重當受何苦。憂惱所逼夜唱苦哉。近住弟子聞之驚怪。旦問安知。彼答甚善。又問昨夜何唱苦哉。彼矯答言。我呼聖道。謂有聖道若不至誠稱苦命喚終不現前。故我昨夜喚聖道耳。大天於後集先所說五惡見事而作頌曰。餘所誘無知。猶豫他令入道因聲故起。是名真佛教。十五日夜灑陀時次。當大天昇坐誦戒。後便自誦所造伽他。爾時眾中有學多聞持戒修靜慮者。聞彼所說無不驚呵。咸即翻對所說誦云。改第四句言非佛教。於是竟夜鬪諍紛然。乃至崇朝朋黨轉盛。城中士庶乃至大臣相次來和皆不止息。時王聞見亦復生疑。由斯乖諍分成兩部。賢聖用內耆年雖多而僧數少名上坐部。大天用內耆年雖少徒眾即多名大眾部。至佛滅後二百年初。大眾部中因有乖諍前後四破分成九部。初第一破分出三部。一者說世出世法皆是假名一說部。二者世法顛倒出世法是實名說出世部。三者部主乃是鷄之種胤名鷄胤部。第二破者。謂此部主學過本宗名多聞部。第三破者。說世出世亦有少假名說假部。第四破者。有一外道大眾部中出家多聞住制多山。重譯五事分成三部。一者即此徒眾依本所居制多山部。二者一類住在制多山西名西山住部。三者一類住在在制多山北名北山住部。故大眾部四破分別本末別說共成九部。其上座部。三百年初四百年末。本末七破為十一部。第一破者。有一大德造發智論。本部被難移入雪山名雪轉部。即學論者說諸法有名說一切有部。二於有部流出一部。即是古仙染牛生種名犢子部。三者於犢子部分出四部。一者部主有法過人可上名法上部。二者部主性賢是賢聖種名賢胄部。三者部主量法刊正無邪名正量部。四者部主所居山林繁密名密林山部。四從有部流出一部。謂此部主本是國王名化地部。五從化地部流出一部。部主含法如藏之密名法藏部。六從有部流出一部。部主乃是飲光仙種名飲光部。七從有部復出一部。依經立量不依律論名經量部。如是上座本末重破。兼本共成十一部。計通前九部為二十部。是謂此中諸部名義。

Regarding "the original Sthavira and Mahāsāṃghika," and so forth: This meaning is explained in detail in the Commentary on the Samayabhedoparacanacakra. Now I shall briefly recount it to reveal their origins and branches. A hundred and some years after the Buddha's parinirvāṇa, there was a merchant in the country of Mathurā who married a young wife and had a son. His facial features were handsome and he was named Mahādeva. The merchant traveled far for many years; when the son grew up, the mother coerced him into illicit intercourse. Later, hearing that his father was returning, he was terrified and jealous, and plotting with his mother, he poisoned and killed him. Fearing that their defiled deeds would be exposed, they fled together to another country. There he encountered his family preceptor, an arhat; fearing that he would reveal their family affairs, he deceitfully invited and killed him. Later, the mother engaged in another illicit affair; seeing this, the son was infuriated, and his resentment and remorse reaching an extreme, he killed her as well. Although he had committed three deadly sins, he did not cut off his roots of goodness, and he approached the Saṃgha to go forth, hoping to eradicate these grave sins. After going forth, he studied and recited with diligent exertion; his nature and understanding were acute, and he thus mastered the sacred teachings. Kings, ministers, monastics, and laypeople alike revered him. Having become addicted to fame and gain, evil views then arose in him, and he fraudulently claimed to have attained the fruit of an arhat. The king, confused about who was ordinary and who was noble, frequently invited him for offerings. Seeing the palace maidens, [Mahādeva] harbored inappropriate thoughts, and during a night dream he had an emission of impurity. His disciple, while washing his robe, was astonished and asked: "Since you are an arhat, how could there be an emission?" He deceitfully answered: "It was due to the harassment of Māra. Because the heavenly Māra constantly torments the Buddha's Dharma, even one who has attained the state of non-learning can still be harassed by him. Furthermore, emissions are of two kinds: an arhat does not have an emission of afflictions, but one beyond training may have an emission of impurity. I was harassed by Māra, hence there was an emission." Furthermore, wishing to make his disciples closely attached to him, he fraudulently prophesied for them in sequence the four fruits of asceticism. At that time, the disciples were puzzled by their own lack of knowledge regarding the fruits and realizations they had obtained, and they all came to inquire. He answered: "Those beyond training also have ignorance, because this ignorance is of two kinds. Defiled ignorance the non-learner does not have; defiled ignorance is the obscuration of afflictions, which obstructs nirvāṇa and causes sentient beings to receive bodies in the three realms. Non-defiled ignorance the non-learner still possesses; non-defiled ignorance is the obscuration of the knowable, which is lack of clarity regarding objects and causes bodhisattvas and those of the two vehicles to receive transformed bodies. Although you have attained the fruits, you cannot know it yourselves." Furthermore, at another time a disciple addressed him: "I have heard that the noble ones have already crossed beyond all doubts; how is it that we still doubt the treasure of the truths?" He answered: "Arhats also have doubt, because doubts are of two kinds. Doubt of the nature of latency the arhat does not have; doubt regarding what is possible and impossible the non-learner still possesses. How could you be free of doubt regarding the real truths?" Later, the disciples again asked: "The sūtras state that noble ones attain the true eye of wisdom and personally realize liberation; how is it that we today only awaken and enter through the words of our teacher?" He then answered: "There are arhats who enter only through another and cannot know it themselves. Like Śāriputra, the foremost in wisdom: if the Buddha had not prophesied it, he would not have known it himself; how much less could people like you not enter through another?" Although he had committed sins, he had not generated wrong views; privately bearing his heavy sins, he wondered what suffering he would undergo, and pressed by grief and affliction, he cried out at night, "Oh, what suffering!" A disciple living nearby heard it and was astonished, asking in the morning after his well-being. He answered: "Very well." [The disciple] asked again: "Why did you cry out 'Oh, what suffering' last night?" He deceitfully answered: "I was calling upon the Noble Path. That is, regarding the Noble Path, if one does not sincerely call upon and summon it through suffering, it will ultimately not manifest before one. Therefore, last night I was merely calling upon the Noble Path." Mahādeva later gathered the five evil-view matters he had previously stated and composed a verse, saying: / Seduced by others; ignorance; / Hesitation; entering through another; / The path arises because of sound: / These are called the true teachings of the Buddha. / On the fifteenth night, at the time of the poṣadha, when it was Mahādeva's turn to ascend the seat and recite the precepts, he then recited the gāthā he had composed. At that time, among the assembly there were those who were in training, of wide learning, keepers of the precepts, and cultivators of dhyāna; hearing what he said, there were none who were not alarmed and scolded him. All of them immediately composed a countering verse to what he had said, altering the fourth line to say: "These are not the Buddha's teachings." Thereupon, dispute raged throughout the night, and by the morning the factions became even stronger. The scholars, commoners, and even ministers in the city came in turn to reconcile them, but none could stop it. At that time the king heard of it and saw it, and he also became doubtful. Due to this dispute, [the Saṃgha] split into two schools: the noble ones and elders, although many in number of years, were few in monastic count, and were named the Sthaviranikāya; Mahādeva's faction, although fewer in elders, had many followers, and was named the Mahāsāṃghika school. By the beginning of the second century after the Buddha's parinirvāṇa, due to disputes within the Mahāsāṃghika, it underwent four schisms from first to last and split into nine schools. In the first schism, three schools split off: first, the Ekavyāvahārika school, which asserted that all worldly and transmundane dharmas are merely nominal designations; second, the Lokottaravāda school, which asserted that worldly dharmas are inverted and transmundane dharmas are real; third, the Kaukkutika school, whose school founder was of chicken lineage. In the second schism, the school founder's learning surpassed his original school, hence named the Bahuśrutīya school. In the third schism, they asserted that worldly and transmundane [dharmas] also have some nominal designations, hence named the Prajñaptivāda school. In the fourth schism, there was a non-Buddhist who went forth within the Mahāsāṃghika, was of wide learning, and resided at Caityagiri; he re-expounded the five matters, splitting [the group] into three schools: first, those followers residing in their original dwelling place, the Caitika school; second, a faction living west of Caityagiri, named the Aparaśaila school; third, a faction living north of Caityagiri, named the Uttaraśaila school. Thus the Mahāsāṃghika underwent four schisms, and distinguishing root and branches, they formed nine schools in total. As for the Sthavira school, between the beginning of the third century and the end of the fourth century, through seven root-and-branch schisms it became eleven schools: In the first schism, an elder composed the Jñānaprasthāna; the original school was refuted and moved into the Himālaya, named the Haimavata school, while those who studied the treatise and asserted that all dharmas exist were called the Sarvāstivāda school. Second, from the Sarvāstivāda branched off one school, which was the lineage born from an ancient ṛṣi copulating with a cow, named the Vātsīputrīya school. Third, from the Vātsīputrīya four schools branched off: first, the school founder possessed dharmas surpassing others and worthy of elevation, named the Dharmottarīya school; second, the school founder's nature was virtuous, being of noble lineage, named the Bhadrayānīya school; third, the school founder measured dharmas correctly without deviation, named the Sammatīya school; fourth, the school founder lived in a dense mountain forest, named the Ṣaṇṇagarika school. Fourth, from the Sarvāstivāda branched off one school whose founder was originally a king, named the Mahīśāsaka school. Fifth, from the Mahīśāsaka branched off one school whose founder held the Dharma as secret as a treasury, named the Dharmaguptaka school. Sixth, from the Sarvāstivāda branched off one school whose founder was of the lineage of the ṛṣi Kāśyapa, named the Kāśyapīya school. Seventh, from the Sarvāstivāda again branched off one school that established valid cognition based on sūtras and not on vinaya or śāstras, named the Sautrāntika school. Thus the Sthavira repeatedly split in root and branches, and including the root, formed eleven schools in total. Counting these together with the previous nine schools makes twenty schools. These are the names and meanings of the various schools here.