T49n2032_十八部論
大正藏第 49 冊 No. 2032 十八部論
No. 2032 [cf. Nos. 2031, 2033]
十八部論一卷
陳真諦譯
文殊師利問經卷下分別部品第十五
爾時文殊師利白佛言。世尊。佛入涅槃后。未來弟子。云何諸部分別。云何根本。佛告文殊師利。未來我弟子。有二十部。能令諸法住世。部者並得四果。三藏平等無下中上。譬如海水味無有異。如人有二十子。真實如來所說。文殊師利。根本二部從大乘出。從般若波羅密出聲聞緣覺。諸佛悉從般若波羅蜜出。文殊師利。如地水火風虛空。是一切眾生所住處。如是般若波羅蜜及大乘。是一切聲聞緣覺諸佛出處。文殊師利白佛言。世尊。云何名部。佛告文殊師利。初二部者。一摩訶僧祇(此言大眾老小同會共集律部也)。二體毗履(此言老宿唯老宿人同會共出律部也)。我入涅槃后。一百歲此二部當起。后摩訶僧祇出七部。於此百歲內出一部名執一語言(所執與僧祇同故言一也)。于百歲內從執一語言部。復出一部名出世間語言(稱讚辭也)。于百歲內從出世間語言。出一部。名高拘梨部(是出律主姓也)。于百歲內從高拘梨出一部。名多聞(出律主有多聞智也)。于百歲內從多聞出一部。名只底
【現代漢語翻譯】 現代漢語譯本 大正藏第 49 冊 No. 2032 十八部論 No. 2032 [cf. Nos. 2031, 2033] 十八部論一卷 陳真諦譯 文殊師利問經卷下分別部品第十五 爾時，文殊師利菩薩對佛說：『世尊，佛陀涅槃后，未來的弟子們，將如何區分各個部派？什麼是根本的部派？』 佛陀告訴文殊師利菩薩：『未來我的弟子們，將有二十個部派，能夠使佛法住世。這些部派都能證得四果（Srotapanna, Sakrdagamin, Anagamin, Arhat）。三藏（Tripitaka）對他們來說是平等的，沒有高下之分。譬如海水，味道沒有差別。如同一個人有二十個兒子，這些都是真實如來所說的。』 『文殊師利，根本的兩個部派是從大乘（Mahayana）而出，從般若波羅蜜（Prajnaparamita）而出聲聞（Sravaka）和緣覺（Pratyekabuddha）。諸佛都是從般若波羅蜜而出。文殊師利，如同地、水、火、風、虛空，是一切眾生所居住的地方。般若波羅蜜和大乘，是一切聲聞、緣覺、諸佛的出生之處。』 文殊師利菩薩對佛說：『世尊，如何稱之為部派？』 佛陀告訴文殊師利菩薩：『最初的兩個部派是：一、摩訶僧祇部（Mahasanghika）（意為大眾，無論老少都共同集會，共同制定律部）。二、體毗履部（Sthavira）（意為長老，只有年長的僧人共同集會，共同制定律部）。我入涅槃后一百年，這兩個部派將會興起。之後，摩訶僧祇部會分出七個部派。在這百年之內，會分出一個部派，名為執一語言部（Ekavyavaharika）（因為他們所堅持的與僧祇部相同，所以稱為「一」）。在百年之內，從執一語言部，又會分出一個部派，名為出世間語言部（Lokottaravada）（這是一個讚美的名稱）。在百年之內，從出世間語言部，會分出一個部派，名為高拘梨部（Gokulika）（這是制定律部的領導者的姓氏）。在百年之內，從高拘梨部，會分出一個部派，名為多聞部（Bahusrutiya）（制定律部的領導者具有廣博的知識）。在百年之內，從多聞部，會分出一個部派，名為只底部（Caitika）。』
【English Translation】 English version Taisho Tripitaka Volume 49, No. 2032, Treatise on the Eighteen Schools No. 2032 [cf. Nos. 2031, 2033] Treatise on the Eighteen Schools, One Scroll Translated by Paramartha Manjushri's Questions Sutra, Chapter Fifteen on Differentiation of Schools At that time, Manjushri Bodhisattva said to the Buddha: 'World Honored One, after the Buddha enters Nirvana, how will future disciples differentiate the various schools? What are the fundamental schools?' The Buddha told Manjushri: 'In the future, my disciples will have twenty schools, which will enable the Dharma to abide in the world. These schools will all attain the Four Fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat). The Tripitaka is equal for them, without high, low, or middle. It is like the ocean water, which has no different taste. It is like a person having twenty sons; these are the true words spoken by the Tathagata.' 'Manjushri, the two fundamental schools come from the Mahayana, from the Prajnaparamita, and produce Sravakas and Pratyekabuddhas. All Buddhas come from Prajnaparamita. Manjushri, just as earth, water, fire, wind, and space are the dwelling places for all sentient beings, so too, Prajnaparamita and the Mahayana are the places of origin for all Sravakas, Pratyekabuddhas, and Buddhas.' Manjushri Bodhisattva said to the Buddha: 'World Honored One, how are these called schools?' The Buddha told Manjushri: 'The first two schools are: first, the Mahasanghika (meaning the great assembly, where both old and young gather together to establish the Vinaya). Second, the Sthavira (meaning the elders, where only senior monks gather together to establish the Vinaya). One hundred years after my Nirvana, these two schools will arise. After that, the Mahasanghika will branch into seven schools. Within these hundred years, one school will branch out, called the Ekavyavaharika (because what they uphold is the same as the Sanghika, it is called 'one'). Within the hundred years, from the Ekavyavaharika, another school will branch out, called the Lokottaravada (this is a laudatory name). Within the hundred years, from the Lokottaravada, one school will branch out, called the Gokulika (this is the surname of the leader who established the Vinaya). Within the hundred years, from the Gokulika, one school will branch out, called the Bahusrutiya (the leader who established the Vinaya has extensive knowledge). Within the hundred years, from the Bahusrutiya, one school will branch out, called the Caitika.'
舸(此山名出律主居處也)。于百歲內從只底舸出一部。名東山(亦律主所居處也)。于百歲內從東山出一部。名北山(亦律主居處)。此謂從摩訶僧祇部。出於七部及本僧祇。是為八部。于百歲內從體毗履部。出十一部。于百歲內出一部。名一切語言(律主執三世有故一切所語言也)。于百歲內。從一切語言出一部。名雪山(亦律主行處也)。于百歲內從雪山出一部。名犢子(律主姓也)。于百歲內從犢子。出一部。名法勝(律主名也)。于百歲內從法勝出一部。名賢(律主名也)。于百歲內從賢部出一部。名一切所貴(律主為通人所重也)。于百歲內從一切所貴出一部。名芿山(律主居處也)。于百歲內從芿山出一部。名大不可棄(律主初生母棄之井。父追尋之。雖墜不夭。故云不棄也。又名能射)。于百歲內從大不可棄出一部。名法護(律主名也)。于百歲內從法護出一部。名迦葉比(律主姓也)。于百歲內從迦葉比出一部。名修妒路句(律主執修妒路義也)。此謂大毗履部出十一部。及體毗履成十二部。
佛說此祇夜。
摩訶僧祇部 分別出有七 體毗履十一 是謂二十部 十八及本二 悉從大乘出 無是亦無非 我說未來起 羅什法師集 正覺涅槃后 始滿百餘歲 于茲
【現代漢語翻譯】 現代漢語譯本 舸（Ga，此山名，是律主居住的地方）。在一百年內，從只底舸（Zhi Di Ge）分出一部，名為東山（Dong Shan，也是律主居住的地方）。在一百年內，從東山分出一部，名為北山（Bei Shan，也是律主居住的地方）。這指的是從摩訶僧祇部（Mahasanghika）分出的七部以及本來的僧祇部，合為八部。在一百年內，從體毗履部（Theravada）分出十一部。在一百年內，分出一部，名為一切語言（Yi Qie Yu Yan，律主認為三世皆有，所以一切所說皆有意義）。在一百年內，從一切語言分出一部，名為雪山（Xue Shan，也是律主修行的地方）。在一百年內，從雪山分出一部，名為犢子（Du Zi，律主的姓）。在一百年內，從犢子分出一部，名為法勝（Fa Sheng，律主的名字）。在一百年內，從法勝分出一部，名為賢（Xian，律主的名字）。在一百年內，從賢部分出一部，名為一切所貴（Yi Qie Suo Gui，律主因通達事理而被眾人尊重）。在一百年內，從一切所貴分出一部，名為芿山（Reng Shan，律主居住的地方）。在一百年內，從芿山分出一部，名為大不可棄（Da Bu Ke Qi，律主初生時母親將其遺棄于井中，父親追尋，雖然墜落卻沒有夭折，所以稱為不可棄，又名能射）。在一百年內，從大不可棄分出一部，名為法護（Fa Hu，律主的名字）。在一百年內，從法護分出一部，名為迦葉比（Jia She Bi，律主的姓）。在一百年內，從迦葉比分出一部，名為修妒路句（Xiu Du Lu Ju，律主執著于修妒路的意義）。這指的是從大毗履部（Mahavihara）分出的十一部，加上體毗履部，合為十二部。
佛說此祇夜（Ji Ye）：
摩訶僧祇部（Mahasanghika），分別出有七 體毗履（Theravada）十一部，是謂二十部 十八及本二，悉從大乘出 無是亦無非，我說未來起 羅什（Kumarajiva）法師集，正覺涅槃后 始滿百餘歲，于茲
【English Translation】 English version Ga (name of a mountain where the Vinaya master resided). Within a hundred years, one sect emerged from Zhi Di Ge (name of a mountain), named Dong Shan (also where the Vinaya master resided). Within a hundred years, one sect emerged from Dong Shan, named Bei Shan (also where the Vinaya master resided). This refers to the seven sects that emerged from the Mahasanghika (the Great Assembly Sect), along with the original Sanghika, making a total of eight sects. Within a hundred years, eleven sects emerged from the Theravada (Sthavira) sect. Within a hundred years, one sect emerged, named Yi Qie Yu Yan (All Languages, because the Vinaya master believed in the existence of the three times, so everything spoken has meaning). Within a hundred years, one sect emerged from Yi Qie Yu Yan, named Xue Shan (Snow Mountain, also where the Vinaya master practiced). Within a hundred years, one sect emerged from Xue Shan, named Du Zi (Calf, the Vinaya master's surname). Within a hundred years, one sect emerged from Du Zi, named Fa Sheng (Dharmavijaya, the Vinaya master's name). Within a hundred years, one sect emerged from Fa Sheng, named Xian (Worthy, the Vinaya master's name). Within a hundred years, one sect emerged from the Xian sect, named Yi Qie Suo Gui (All Respected, because the Vinaya master was respected by all for his understanding). Within a hundred years, one sect emerged from Yi Qie Suo Gui, named Reng Shan (another mountain where the Vinaya master resided). Within a hundred years, one sect emerged from Reng Shan, named Da Bu Ke Qi (Great Unabandoned, because when the Vinaya master was born, his mother abandoned him in a well, but his father found him, and although he fell, he did not die, hence the name 'Unabandoned,' also known as 'Able to Shoot'). Within a hundred years, one sect emerged from Da Bu Ke Qi, named Fa Hu (Dharmaraksa, the Vinaya master's name). Within a hundred years, one sect emerged from Fa Hu, named Jia She Bi (Kasyapi, the Vinaya master's surname). Within a hundred years, one sect emerged from Jia She Bi, named Xiu Du Lu Ju (Sutra Holder, because the Vinaya master adhered to the meaning of the Sutras). This refers to the eleven sects that emerged from the Mahavihara (Great Monastery) sect, plus the Theravada sect, making a total of twelve sects.
The Buddha spoke this Gatha:
The Mahasanghika (the Great Assembly Sect), separately produced seven. The Theravada (Sthavira) eleven, these are called twenty sects. Eighteen and the original two, all came from the Mahayana. 'No' is neither 'yes' nor 'no,' I say the future arises. Compiled by Dharma Master Kumarajiva, after the Nirvana of the Perfectly Enlightened One. Just over a hundred years had passed, at this time.
異論興 正法漸衰滅 各各生異見 建立於別眾 危險甚可畏 應生厭離心 今于修多羅 觀察佛正教 依于真諦說 求于堅固義 猶如砂礫中 求得真金寶 我從先勝聞 如來人中日
佛滅度后百一十六年。城名巴連弗。時阿育王。王閻浮提匡于天下。爾時大僧別部異法。時有比丘。一名能。二名因緣。三名多聞。說有五處以教眾生。所謂從他饒益無知。疑由觀察言說得道。此是佛從始生二部。一謂摩訶僧祇。二謂他鞞羅(秦言上座部也)即此百餘年中。摩訶僧祇部。更生異部。一名一說。二名出世間說。三名窟居。又於一百餘年中。摩訶僧祇部中。復生異部。名施設論。又二百年中。摩訶提婆外道出家住支提山。于摩訶僧祇部中復建立三部。一名支提加。二名佛婆羅。三名郁多羅施羅。如是摩訶僧祇中分為九部。一名摩訶僧祇。二名一說。三名出世間說。四名窟居。五名多聞。六名施設。七名游迦。八名阿羅說。九名郁多羅施羅部。至三百年中。上座部中因諍論事。立為異部。一名薩婆多。亦名因論先上座部。二名雪山部。即此三百年中。于薩婆多部中更生異部。名犢子。即此三百年中。犢子部復生異部。一名達摩郁多梨。二名跋陀羅耶尼。三名彌離。亦言三彌底。四名六城部
【現代漢語翻譯】 現代漢語譯本 異論興起 正法逐漸衰敗消亡，人們各自產生不同的見解。 各自建立自己的派別，這種情況非常危險可怕。 應當生起厭離之心，現在從修多羅（sutra，經）中， 觀察佛陀的正教，依據真諦（absolute truth）宣說。 尋求堅固不變的真義，就像從砂礫中， 尋求真正的金銀珠寶一樣。我從過去的聖賢那裡聽聞， 如來（Tathagata）是人中的太陽。
佛陀涅槃后一百一十六年，城名叫巴連弗（Pataliputra）。當時阿育王（Ashoka）統治閻浮提（Jambudvipa），治理天下。那時，大僧團（Mahasangha）的各個部派有不同的見解和教法。當時有幾位比丘（bhikkhu，和尚），第一位名叫能，第二位名叫因緣，第三位名叫多聞，他們宣說五種不同的觀點來教導眾生，即從他人那裡獲得饒益，沒有真正的智慧，因為懷疑而通過觀察言論而得道。這是佛陀滅度后最初產生的兩個部派，一個叫做摩訶僧祇（Mahasanghika），另一個叫做他鞞羅（Sthavira，秦言上座部）。在這之後的一百多年中，摩訶僧祇部又產生了不同的部派，一個叫做一說部，一個叫做出世間說部，一個叫做窟居部。又過了一百多年，在摩訶僧祇部中，又產生了不同的部派，叫做施設論部。又過了二百年，摩訶提婆（Mahadeva）外道出家，住在支提山（Cetiyagiri），在摩訶僧祇部中又建立了三個部派，一個叫做支提加部，一個叫做佛婆羅部，一個叫做郁多羅施羅部。這樣，摩訶僧祇部就分爲了九個部派，分別是：摩訶僧祇部、一說部、出世間說部、窟居部、多聞部、施設部、游迦部、阿羅說部、郁多羅施羅部。到了三百年的時候，上座部（Sthavira）因為諍論的事情，分立為不同的部派，一個叫做薩婆多（Sarvastivada），也叫做因論先上座部，另一個叫做雪山部（Haimavata）。在這三百年中，在薩婆多部中又產生了不同的部派，叫做犢子部（Vatsiputriya）。在這三百年中，犢子部又產生了不同的部派，一個叫做達摩郁多梨部，一個叫做跋陀羅耶尼部，一個叫做彌離部，也叫做三彌底部，還有一個叫做六城部。
【English Translation】 English version The Rise of Divergent Views The true Dharma (law) gradually declines and disappears, and people each generate different views. Each establishes their own sect, a situation that is very dangerous and frightening. One should generate a mind of aversion and detachment. Now, from the Sutras (scriptures), observe the Buddha's true teachings, and speak according to the absolute truth. Seek the firm and unchanging meaning, just as from grains of sand, one seeks true gold and jewels. I have heard from past sages, the Tathagata (Thus Gone One) is the sun among people.
One hundred and sixteen years after the Buddha's Parinirvana (passing away), the city was called Pataliputra. At that time, King Ashoka ruled Jambudvipa (the continent), governing the world. At that time, the various sects of the Mahasangha (Great Assembly) had different views and teachings. At that time, there were several bhikkhus (monks), the first named Neng, the second named Yin Yuan, and the third named Duo Wen, who expounded five different viewpoints to teach sentient beings, namely, obtaining benefit from others, lacking true wisdom, and attaining the path through observation and speech due to doubt. These were the first two sects that arose after the Buddha's passing, one called Mahasanghika, and the other called Sthavira (Elders). In the hundred years that followed, the Mahasanghika sect gave rise to different sects, one called Ekavyavaharika, one called Lokottaravada, and one called Gokulika. After another hundred years, within the Mahasanghika sect, different sects arose again, called Prajnaptivada. After another two hundred years, the heretic Mahadeva became a monk and lived on Cetiyagiri (mountain), and within the Mahasanghika sect, he established three more sects, one called Cetiyavada, one called Buddhavada, and one called Uttarasilas. Thus, the Mahasanghika sect was divided into nine sects, namely: Mahasanghika, Ekavyavaharika, Lokottaravada, Gokulika, Bahusrutiya, Prajnaptivada, Caitika, Aparasaila, and Uttarasilas. By the three hundredth year, the Sthavira sect, due to disputes, split into different sects, one called Sarvastivada, also called the cause of the elders, and the other called Haimavata. Within these three hundred years, within the Sarvastivada sect, different sects arose again, called Vatsiputriya. Within these three hundred years, the Vatsiputriya sect gave rise to different sects, one called Dharmottariya, one called Bhadrayaniya, one called Sammitiya, and one called Shannagarika.
。即此三百年中。薩婆多中更生異部。名彌沙部。彌沙部中復生異部。因師主因執連名曇無德。即此三百年中。薩婆多部中更生異部。名優梨沙。亦名迦葉惟。於四百年中。薩婆多部中更生異部。因大師郁多羅。名僧迦蘭多。亦名修多羅論。如是上座部中。分為十二部。一名上座部。二名雪山。三名薩婆多。四名犢子。五名達摩郁多梨。六名跋陀羅耶尼。七名彌離底。八名六城部。九名彌沙塞。十名曇無德。十一名迦葉惟。十二名修多羅論部。
今當說根本及中間義。彼摩訶僧祇。一說出世間說窟居。此根本皆說。佛世尊一切出世間。無有如來是世間法。如來一切說。皆是轉法輪。盡說一切事一切相一切義。說如來色無邊。光明無量壽命無量。念信樂生無有厭足。佛不睡眠。無問思答。無所言說。常一其心。群生無種種無數。皆從如來聞說解。如來一心知一切法。一念相應慧覺一切法。如來一切時。盡智無生智常現在前。乃至涅槃。菩薩不愛母胎。白象形降神母胎。一切菩薩從右脅生。菩薩無有愛想恚害想。為眾生故愿生惡趣。成就一切煩惱眾生。一切聞知觀生聖諦。說有欲有離欲色無色界。具六識身。五根肉段。眼不見色。乃至身不覺觸。禪定中間亦有言說。亦調伏心。亦攝受思惟。一切作法無有處所。須陀
【現代漢語翻譯】 現代漢語譯本：在這三百年中，說一切有部（薩婆多中）又產生了一個新的派別，名為彌沙部。彌沙部中又產生了一個新的派別，因為師父的執著而得名曇無德部。在這三百年中，說一切有部（薩婆多部）中又產生了一個新的派別，名為優梨沙部，也叫做迦葉惟部。在四百年中，說一切有部（薩婆多部）中又產生了一個新的派別，因為大師郁多羅的緣故，名為僧迦蘭多部，也叫做修多羅論部。像這樣，上座部中，分爲了十二個部派：第一名為上座部，第二名為雪山部，第三名為薩婆多部（說一切有部），第四名為犢子部，第五名為達摩郁多梨部，第六名為跋陀羅耶尼部，第七名為彌離底部，第八名為六城部，第九名為彌沙塞部，第十名為曇無德部，第十一名為迦葉惟部，第十二名為修多羅論部。
現在應當講述根本的意義和中間的意義。那大眾部（摩訶僧祇）的觀點是：宣說出世間法，宣說住在石窟中。這些根本的觀點都說，佛世尊的一切都是出世間的，沒有如來是世間法的說法。如來的一切說法，都是在轉法輪。完全宣說一切事、一切相、一切義。宣說如來的色身是無邊的，光明是無量的，壽命是無量的。唸佛、信佛、樂佛，永遠沒有厭倦滿足的時候。佛不睡覺。無需提問，自然就能思考回答。沒有什麼需要言說的，心永遠保持專注。眾生雖然種類繁多，數量無數，都能從如來那裡聽聞佛法並得到理解。如來一心就能知道一切法。一個念頭相應的智慧就能覺悟一切法。如來在任何時候，盡智和無生智都常在眼前，乃至涅槃。菩薩不貪愛母胎。以白象的形象降臨到母親的胎中。一切菩薩都是從右脅出生的。菩薩沒有愛慾、嗔恚、傷害的想法。爲了眾生的緣故，願意投生到惡趣中。成就一切充滿煩惱的眾生。一切眾生聽聞佛法，知曉並觀察產生聖諦。宣說有欲界、離欲界、色界、無色界。具有六識之身。五根是肉體的一部分。眼睛不能看見色，乃至身體不能覺察觸。禪定中間也有言說，也調伏內心，也攝受思惟。一切造作之法沒有固定的處所。須陀洹（Sotapanna）
【English Translation】 English version: Within these three hundred years, another branch emerged from the Sarvastivada (Sarvada-zhong), named the Mahisasaka (Mi-sha-bu). From the Mahisasaka (Mi-sha-bu) branch, another branch emerged, named Dharmaguptaka (Tan-wu-de-bu) due to the teacher's attachment. Within these three hundred years, another branch emerged from the Sarvastivada (Sarvada-bu), named Uttarīya (You-li-sha), also known as Kasyapiya (Jia-she-wei). In the four hundred years, another branch emerged from the Sarvastivada (Sarvada-bu), named Samkrantika (Seng-qie-lan-duo) due to the great master Uttara (Yu-du-luo), also known as Sautrantika (Xiu-duo-luo-lun). Thus, in the Sthavira (Shang-zuo-bu) school, it was divided into twelve branches: first, Sthavira (Shang-zuo-bu); second, Himavata (Xue-shan); third, Sarvastivada (Sarvada); fourth, Vatsiputriya (Du-zi); fifth, Dharmottariya (Da-mo-yu-duo-li); sixth, Bhadrayaniya (Ba-tuo-luo-ye-ni); seventh, Sammitiya (Mi-li-di); eighth, Channagarika (Liu-cheng-bu); ninth, Mahisasaka (Mi-sha-sai); tenth, Dharmaguptaka (Tan-wu-de); eleventh, Kasyapiya (Jia-she-wei); twelfth, Sautrantika (Xiu-duo-luo-lun-bu).
Now, I shall explain the fundamental and intermediate meanings. The Mahasanghika (Mo-he-seng-qi) school holds that: they proclaim the supramundane and dwelling in caves. These fundamental views all say that all of the Buddha, the World Honored One, is supramundane; there is no such thing as a Tathagata (Ru-lai) being a mundane phenomenon. All the Tathagata's teachings are turning the Dharma wheel. They completely proclaim all matters, all forms, and all meanings. They proclaim that the Tathagata's body is boundless, the light is immeasurable, and the lifespan is immeasurable. Contemplating the Buddha, believing in the Buddha, and rejoicing in the Buddha, there is never a time of weariness or satisfaction. The Buddha does not sleep. Without being asked, one can naturally contemplate and answer. There is nothing that needs to be spoken, the mind is always focused. Although sentient beings are numerous and countless, they can all hear the Dharma from the Tathagata and gain understanding. With one mind, the Tathagata knows all dharmas. With one thought corresponding to wisdom, one can awaken to all dharmas. At all times, the Tathagata's exhaustive knowledge and unproduced knowledge are always present, even until Nirvana. Bodhisattvas (Pu-sa) do not crave the mother's womb. They descend into the mother's womb in the form of a white elephant. All Bodhisattvas are born from the right side. Bodhisattvas have no thoughts of desire, anger, or harm. For the sake of sentient beings, they are willing to be born into evil realms. They accomplish all sentient beings filled with afflictions. All sentient beings hear the Dharma, know and observe the arising of the noble truths. They proclaim the existence of the desire realm, the realm of detachment from desire, the form realm, and the formless realm. They possess a body with six consciousnesses. The five roots are part of the physical body. The eye cannot see form, and even the body cannot perceive touch. In the middle of meditation, there is also speech, also taming the mind, also gathering thoughts. All created dharmas have no fixed place. Sotapanna (Xu-tuo-huan)
洹心數心知其自阿羅漢。有從他饒益無知有疑。由他觀察言說得道。智慧方便得離生死。亦得安樂。從第八退。乃至種性法亦說有退。須陀洹退法。阿羅漢亦有退法。無世俗正見。有世俗信根。無有記法。超升離生。不一斷一切結。須陀洹能作一切惡行。唯除無間罪。一切修多羅皆依了義。九種無為法。謂數滅非數滅虛空。虛空處識處無所有處非想非非想處。十二緣起支道支心性自凈。佛為客煩惱所染。諸使非心並心法無緣。使異纏纏異使。心不相應。無有過去未來世法入。非智知非無有治。須陀洹得禪定。如是等名根本所見。中間見者。隨其別觀察。少有自作。少有他作。少有因緣起。一時有二心俱生。道即煩惱業。想種子即是取。諸根四大轉變相續。非心心法。心滿身中。皆可得如是皆攝受欲。是名中間所見也。
彼多聞根本見者。佛說五種出世間法。無常苦空無我寂滅涅槃出道。餘者世俗。阿羅漢有從他饒益。有無知有疑。由他觀察言說得道。諸餘一切薩婆多見同也。
彼施設根本見者。若說諸陰即非業。諸不成諸行。展轉施設者。無智士夫事無橫死。由本業所得長養業根生一切苦。從業生福德生聖道。道不修亦不失。餘一切與摩訶僧祇見同也。
彼支提羅阿婆郁多羅施羅根本見者。菩薩離
【現代漢語翻譯】 現代漢語譯本： 洹心數心（Vatsiputrīyas，一個部派名稱）認為阿羅漢會退轉。有些阿羅漢需要依靠他人幫助才能獲得利益，有些阿羅漢是無知的，有些阿羅漢心存疑惑。他們通過他人的觀察和言說才能證得道果，依靠智慧和方便才能脫離生死，獲得安樂。他們會從第八禪定退轉，甚至種性法（gotra-dharma，指與生俱來的根性）也可能退轉。須陀洹（Srotāpanna，入流果）會退轉，阿羅漢也會退轉。他們沒有世俗的正見，但有世俗的信根。他們沒有固定的法（niyata dharma，指決定性的法）。他們可以超越輪迴，脫離生死。他們不會一次性斷除所有的結縛。須陀洹能夠造作一切惡行，唯獨不會犯無間罪（ānantarika-karma，指五種極重的罪行）。一切修多羅（sūtra，經）都依據了義（nītārtha，究竟的意義）。有九種無為法（asaṃskṛta-dharma，指不生不滅的法），分別是數滅（saṃkhyā-nirodha，通過智慧力滅除煩惱）、非數滅（asaṃkhyā-nirodha，非通過智慧力滅除煩惱）、虛空（ākāśa，空間）、虛空處（ākāśānantyāyatana，空無邊處）、識處（vijñānānantyāyatana，識無邊處）、無所有處（ākiṃcanyāyatana，無所有處）、非想非非想處（naivasaṃjñānāsaṃjñāyatana，非想非非想處）。十二緣起支（dvādaśāṅga-pratītyasamutpāda，十二因緣）和道支（mārgaṅga，八正道）的心性是自凈的。佛陀會被客塵煩惱所染污。諸使（anuśaya，煩惱的潛在勢力）並非心，並且心法沒有緣。使（anuśaya）與纏（paryavasthāna，煩惱的現行）不同，纏與使也不同，它們與心不相應。沒有過去和未來的世間法進入（現在）。非智所知，並非沒有對治。須陀洹可以獲得禪定。這些等等被稱為根本所見。 中間見解的人，會根據各自的觀察，認為有些是自己造作的，有些是他人造作的，有些是因緣生起的。一時會有兩個心同時生起。道即是煩惱業。想的種子即是取。諸根和四大（mahābhūta，地、水、火、風）會轉變相續。非心和心法。心充滿身中，都可以得到，像這樣都攝受了慾望，這被稱為中間所見。 那些博學多聞的人的根本見解是，佛陀說有五種出世間法（lokottara-dharma，超越世間的法），即無常（anitya，諸行無常）、苦（duḥkha，一切皆苦）、空（śūnya，諸法性空）、無我（anātman，無我）、寂滅涅槃（nirvāṇa，寂滅）。其餘的都是世俗的。阿羅漢有些需要依靠他人幫助才能獲得利益，有些是無知的，有些心存疑惑，他們通過他人的觀察和言說才能證得道果。其餘的一切都與薩婆多部（Sarvāstivāda，一切有部）的見解相同。 那些施設論者的根本見解是，如果說諸陰（skandha，五蘊）不是業，諸不成諸行，展轉施設者，無智士夫事無橫死。由本業所得長養業根生一切苦，從業生福德生聖道。道不修也不會失去。其餘的一切都與摩訶僧祇部（Mahāsāṃghika，大眾部）的見解相同。 那些支提羅（Caityaka，制多山部）、阿婆郁多羅施羅（Aparaśaila，西山住部）的根本見解是，菩薩離開...
【English Translation】 English version: The Vatsiputrīyas (a school of Buddhism) hold that Arhats can regress. Some Arhats need help from others to gain benefits, some are ignorant, and some have doubts. They attain the path through the observation and speech of others, and they attain liberation from birth and death through wisdom and skillful means, thus gaining peace. They can regress from the eighth dhyana (meditative state), and even the gotra-dharma (inherent nature) can regress. Srotāpannas (stream-enterers) can regress, and Arhats can also regress. They do not have mundane right view, but they have mundane roots of faith. They do not have fixed dharmas (niyata dharma). They can transcend samsara (cycle of rebirth) and be liberated from birth. They do not cut off all fetters at once. Srotāpannas can commit all evil deeds except for the five ānantarika-karmas (deeds that bring immediate retribution). All sutras (discourses of the Buddha) rely on nītārtha (definitive meaning). There are nine asaṃskṛta-dharmas (unconditioned dharmas): saṃkhyā-nirodha (cessation through wisdom), asaṃkhyā-nirodha (cessation not through wisdom), ākāśa (space), ākāśānantyāyatana (sphere of infinite space), vijñānānantyāyatana (sphere of infinite consciousness), ākiṃcanyāyatana (sphere of nothingness), naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception). The nature of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) and the limbs of the path (mārgaṅga, the eightfold path) is self-purifying. The Buddha can be defiled by adventitious defilements. The anuśayas (latent tendencies of defilements) are not the mind, and mental dharmas have no object. The anuśayas are different from the paryavasthānas (manifestations of defilements), and the paryavasthānas are different from the anuśayas; they are not associated with the mind. There are no past or future worldly dharmas that enter (the present). It is not known by wisdom, and there is no antidote. Srotāpannas can attain dhyana. These and so on are called fundamental views. Those with intermediate views, based on their respective observations, believe that some are self-made, some are made by others, and some arise from conditions. Two minds can arise simultaneously. The path is the same as the karma of defilements. The seed of thought is grasping. The sense faculties and the four great elements (mahābhūta, earth, water, fire, and wind) transform and continue. Not mind and mental dharmas. The mind is full in the body, and all can be obtained; in this way, all desires are embraced. This is called the intermediate view. The fundamental view of those who are learned and well-versed is that the Buddha said there are five lokottara-dharmas (transcendental dharmas): anitya (impermanence), duḥkha (suffering), śūnya (emptiness), anātman (non-self), and nirvana (cessation). The rest are mundane. Some Arhats need help from others to gain benefits, some are ignorant, and some have doubts; they attain the path through the observation and speech of others. Everything else is the same as the view of the Sarvāstivāda (the "All Exists" school). The fundamental view of those who are designationists is that if the skandhas (aggregates) are said not to be karma, then the unfulfilled actions, those who designate by transformation, the ignorant do not die accidental deaths. From the original karma, the nurtured roots of karma give rise to all suffering; from karma, merit arises, and the holy path arises. The path is neither cultivated nor lost. Everything else is the same as the view of the Mahāsāṃghika (the "Great Assembly" school). The fundamental view of those of the Caityaka (those of the Chaitya mountain), Aparaśaila (Western Mountain School) is that Bodhisattvas leave...
惡趣。供養偷婆無大果報。阿羅漢有他饒益無知有疑。由他觀察言說得道。餘者一切與摩訶僧祇同見。
彼薩婆多根本見者。說一切有性二種攝一切法。謂名及色。有道共未來世。有法入知法識。明法生住滅有為相。三無為。三諦有為相。一諦無為相。四諦次第無間等。空無相無愿。超升離生。思惟欲界系超升。超升離生。十五心為向。第十六心名為住果。世間第一法一心。前三方便有退。世間第一不退。須陀洹果。是不退法。阿羅漢有退法。非一切阿羅漢得無生智。凡夫得離欲瞋恚。外道有五通。諸天亦得修梵行。於七正得覺支。非余禪攝。念處不依禪得。超升離生。得阿羅漢果。色界得阿羅漢果。而不得超升離生。無有北郁單越人得離欲。彼亦不得聖道。無想天亦不必次第得四沙門果超升離生。以世俗得斯陀含阿那含果。四念處一切法。諸使心相應一切使。是有纏而非使。緣起支是有為。說阿羅漢有緣起支。阿羅漢有功德增長。欲界色界有中陰五識身。是有欲五識身。還自相應。非思惟非心數法。心心是緣自性。自性不相應。心不相應。有世俗正見。有世俗信根。有無愿阿羅漢。無有學法。一切阿羅漢得禪。而不必現前。阿羅漢有宿業受報。有凡夫不善心。命終正受。中無命終。菩薩是凡夫有結使。未超升
【現代漢語翻譯】 現代漢語譯本 惡趣（不好的去處）。供養窣堵波（佛塔）沒有大的果報。阿羅漢（斷絕輪迴的聖者）有他饒益，無知者有疑惑。由於他人觀察言說而得道。其餘一切與摩訶僧祇（大眾僧團）持有相同見解。 那些薩婆多（一切有部）的根本見解持有者說，一切有自性，兩種事物包含一切法，即名和色。有道與未來世。有法進入知法識。明法（智慧）的生、住、滅是有為相。三種無為。三諦是有為相，一諦是無為相。四諦是次第、無間等。空、無相、無愿，超升離生。思惟欲界系超升。超升離生。十五心為向，第十六心名為住果。世間第一法一心。前三方便有退，世間第一不退。須陀洹果（入流果）是不退法。阿羅漢有退法。並非一切阿羅漢都得無生智。凡夫可以離欲瞋恚。外道有五通。諸天也能夠修梵行。於七正得覺支，並非其餘禪定所攝。念處不依禪定而得。超升離生，得阿羅漢果。得阿羅漢果，而不得超升離生。沒有北郁單越人能夠離欲。他們也不能得到聖道。無想天也不必次第得到四沙門果超升離生。以世俗法得到斯陀含果（一來果）、阿那含果（不還果）。四念處是一切法。諸使（煩惱）與心相應，一切使是有纏縛而非使。緣起支是有為。說阿羅漢有緣起支。阿羅漢有功德增長。欲界有中陰五識身。是有欲五識身，還自相應。不是思惟，不是心數法。心和心是緣自性。自性不相應。心不相應。有世俗正見。有世俗信根。有無愿阿羅漢。沒有有學法。一切阿羅漢都得禪定，但不一定現前。阿羅漢有宿業受報。有凡夫不善心，命終正受，中無命終。菩薩是凡夫，有結使，未超升。
【English Translation】 English version Evil destinies. Offering to stupas (a dome-shaped structure erected as a Buddhist shrine) has no great reward. Arhats (one who is worthy) have benefit for others, the ignorant have doubts. One attains the path through the observation and speech of others. All others share the same view as the Mahasanghika (Great Assembly Sect). Those who hold the fundamental views of the Sarvastivadins (the doctrine that 'everything exists') say that everything has its own nature, and two things encompass all dharmas (teachings), namely name and form. There is the path and the future world. There are dharmas that enter the knowledge-consciousness of dharmas. The arising, abiding, and ceasing of luminous dharmas (wisdom) are conditioned characteristics. There are three unconditioned dharmas. The three truths are conditioned characteristics, and one truth is an unconditioned characteristic. The Four Noble Truths are sequential, without interval, and equal. Emptiness, signlessness, wishlessness, transcendence, and detachment from birth. Contemplation of the desire realm transcends. Transcendence and detachment from birth. Fifteen minds are directed towards, and the sixteenth mind is called abiding in the fruit. The one mind of the supreme mundane dharma. The first three expedient means can regress, but the supreme mundane is irreversible. The fruit of Srotapanna (stream-enterer) is irreversible. Arhats can regress. Not all Arhats attain the wisdom of non-arising. Ordinary people can be free from desire and hatred. Non-Buddhists have the five supernormal powers. Devas (gods) can also practice pure conduct. In the seven factors of enlightenment, one attains awakening, not encompassed by other dhyanas (meditative states). Mindfulness is attained without relying on dhyana. Transcendence and detachment from birth, attaining the fruit of Arhat. Attaining the fruit of Arhat, but not attaining transcendence and detachment from birth. No one from Uttarakuru (a mythical northern continent) can be free from desire. They also cannot attain the holy path. The heaven of non-perception also does not necessarily attain the four fruits of a Sramana (ascetic) in sequence, transcendence, and detachment from birth. One attains the fruit of Sakradagamin (once-returner) and Anagamin (non-returner) through mundane means. The four foundations of mindfulness are all dharmas. All afflictions are associated with the mind, and all afflictions are binding but not afflictions themselves. The limbs of dependent origination are conditioned. It is said that Arhats have the limbs of dependent origination. Arhats have the increase of merit. The desire realm has the intermediate state of the five aggregates. It is the five aggregates of desire, which are self-corresponding. It is not thought, not mental factors. Mind and mind are the nature of conditions. Nature does not correspond. Mind does not correspond. There is mundane right view. There is mundane root of faith. There are Arhats without wishes. There are no dharmas to be learned. All Arhats attain dhyana, but not necessarily present. Arhats receive the retribution of past karma. There are ordinary people with unwholesome minds who receive the consequences immediately after death, without an intermediate death. Bodhisattvas are ordinary people with fetters, not yet transcended.
離生。未超凡夫地受身。眾生數施設一切行磨滅無法。從此世至他世。俗數說言。有此世至他世。命未終諸行取已盡。無有法轉變。有出世間禪有覺有觀。無漏有善是因禪定中無言說。八聖道是法輪。非如來一切說是轉法輪。佛不說一切事。非一切說如義。非一切契經是了義。有如是等無量中間見也。
彼雪山部根本見者。菩薩凡夫離無明。凈佛國土。降神母胎。外道無五通。諸天不得修梵行。有阿羅漢從他饒益無知疑。由他觀察言說得道。諸餘一切有薩婆多見同。
彼犢子部根本見者。非即是人。亦非離陰界。入和合施設故。一切陰剎那不住。離人無有法。從此世至他世。當說人至彼。外道有五通。五識身非有欲。亦非離欲。欲界繫結使修道斷得離欲。非見諦斷。忍名相世間第一法超升離生。十二心起名向。第十三心名為住果。與見者多梨羅耶尼三彌底六城有。諸有別說偈。分別得說。而復墮。墮已深貪著。從業而得業。
彼彌沙塞部根本見者。無過去未來世。唯有現在及無為。於四真諦一無間等。見苦即名見。諦苦者即名見真諦。諸使非心心。諸非有緣。使異纏纏亦異使。心不相應纏與心相應。凡夫不欲瞋恚。外道無五通。諸天不得修梵行。無中陰。阿羅漢無有功德增益。五識身有欲亦離欲。
【現代漢語翻譯】 現代漢語譯本： 離生（脫離輪迴）。未超越凡夫的受身階段。對於眾生數量的施設，一切行為的磨滅都無法描述。從這一世到下一世，世俗的說法是，有從這一世到下一世的說法。壽命未終結，諸行已經窮盡，沒有法則可以轉變。有出世間的禪定，有覺悟，有觀察，無漏且善良，這是禪定的原因，在禪定中沒有言語可以表達。八聖道是法輪。並非如來所說的一切都是轉法輪。佛陀不說一切事情，並非一切說法都符合真義。並非一切契經都是了義經。有如此等等無量中間的見解。 雪山部（佛教部派之一）的根本見解是：菩薩和凡夫脫離無明，清凈佛國土，降生於神母的胎中。外道沒有五神通。諸天不能修行梵行。有阿羅漢從他人處獲得饒益，沒有無知和疑惑，通過他人的觀察和言說而得道。其他一切有部（佛教部派之一）的見解與此相同。 犢子部（佛教部派之一）的根本見解是：並非就是人，也不是脫離陰界（五蘊、十二處、十八界），而是進入和合施設的狀態。一切陰剎那不住。脫離人就沒有法則。從這一世到下一世，應當說人到了那裡。外道有五神通。五識身並非有慾望，也不是脫離慾望。欲界系的結使通過修道斷除而得以離欲，並非通過見諦斷除。忍名為相，世間第一法超越昇華，脫離輪迴。十二個心念生起稱為向，第十三個心念稱為住果。與見者多梨羅耶尼三彌底六城有關。有些特別的偈頌，分別解說，但又墮落，墮落後深深貪著，從業而得到業報。 彌沙塞部（佛教部派之一）的根本見解是：沒有過去和未來世，只有現在和無為。對於四真諦，一無間等地觀察。見苦即名為見，諦苦者即名為見真諦。諸使（煩惱）非心，心也非有緣。使（煩惱）與纏（束縛）不同，纏也與使不同。心不相應的纏與心相應。凡夫不欲瞋恚。外道沒有五神通。諸天不能修行梵行。沒有中陰（死亡到投胎之間的狀態）。阿羅漢沒有功德的增益。五識身有慾望，也離慾望。
【English Translation】 English version: 'Li Sheng' (Detachment from rebirth). Not yet transcending the stage of 'Fanfu Di Shou Shen' (ordinary being receiving a body). The establishment of the number of sentient beings, the annihilation of all actions cannot be described. From this life to the next life, the secular saying is that there is a saying from this life to the next life. Life has not ended, all actions have been exhausted, and there is no law that can be transformed. There is 'Chu Shi Jian Chan' (transcendental meditation), there is awakening, there is observation, 'Wu Lou' (without outflows) and goodness, this is the reason for meditation, and there are no words to express in meditation. The Eightfold Noble Path is the Dharma wheel. Not everything said by the Tathagata is turning the Dharma wheel. The Buddha does not say everything, and not all sayings conform to the true meaning. Not all sutras are definitive sutras. There are such countless intermediate views. The fundamental view of the 'Xue Shan Bu' (Himavata school, a Buddhist school) is: Bodhisattvas and ordinary beings are free from ignorance, purify the Buddha's land, and are born in the womb of a divine mother. Non-Buddhists do not have the five supernormal powers. Devas cannot practice Brahma conduct. There are Arhats who receive benefits from others, without ignorance and doubt, and attain enlightenment through the observation and speech of others. All other views of the 'Sarvastivada' (a Buddhist school) are the same. The fundamental view of the 'Vatsiputriya' (a Buddhist school) is: it is not exactly a person, nor is it separated from the 'Yin Jie' (skandhas and realms), but enters a state of combination and establishment. All 'Yin' (skandhas) do not stay for a moment. Without a person, there is no law. From this life to the next life, it should be said that the person has arrived there. Non-Buddhists have the five supernormal powers. The five consciousnesses are neither with desire nor without desire. The 'Jie Shi' (fetters) of the desire realm are cut off through cultivation and detachment from desire, not through 'Jian Di' (seeing the truth). 'Ren Ming Xiang' (patience is called form), the world's first Dharma transcends and sublimates, detaching from rebirth. The arising of twelve thoughts is called 'Xiang' (towards), and the thirteenth thought is called 'Zhu Guo' (abiding in the fruit). It is related to the six cities of 'Jian Zhe Duo Li Luo Ye Ni San Mi Ti' (the seer, Tarayana, Samiti). Some special verses are explained separately, but they fall again, and after falling, they are deeply attached, and they obtain karma from actions. The fundamental view of the 'Mahisasaka' (a Buddhist school) is: there is no past and future life, only the present and 'Wu Wei' (non-action). Regarding the Four Noble Truths, observe them without interruption. Seeing suffering is called seeing, and the one who sees suffering is called seeing the true truth. The 'Shi' (afflictions) are not the mind, and the mind is not conditioned. 'Shi' (afflictions) and 'Chan' (bonds) are different, and 'Chan' is also different from 'Shi'. The 'Chan' that does not correspond to the mind corresponds to the mind. Ordinary people do not desire anger. Non-Buddhists do not have the five supernormal powers. Devas cannot practice Brahma conduct. There is no 'Zhong Yin' (intermediate state between death and rebirth). Arhats do not have an increase in merit. The five consciousnesses have desire and are also detached from desire.
六識身覺觀相應。無有世俗正見。無世俗信根。無有出世間禪。無覺出世間法。無有善為因。須陀洹有退法。阿羅漢亦有退法。道支是念處攝。有九無為事。謂數滅非數滅虛空善法也。不善法如無記法。如道緣起。如從胎乃至死。諸根四大轉變自滅。心心數法亦轉變自滅。佛僧中可得施僧。得大果報非佛。佛與聲聞同。一道一解脫一切行剎那。無有法從此世至他世。如是等根本見同。此等諸中間見者。有過去未來世。有中陰法入知法識法思業。無有身業口業覺觀心相應。太地住劫。供養偷婆少果報法現在前。名使陰界入現在前。已法種子能生諸苦。謂無明渴愛見業。是名中間見法也。
彼曇無德根本見者。佛非僧中可得施。佛得大果報非僧。佛道異聲聞道。外道無有五通。羅漢身是無漏余。一切與摩訶僧祇部同見也。
彼迦葉惟部根本見者。有斷法斷知。無有不斷法而斷知。業熟而受報。不熟不受報。有過去因果。無有未來因果。有一切法剎那。有覺法有報。餘一切與曇無德部同見。
彼相續部根本見者。陰從此世至他世。非離聖道得滅陰。陰有約根本。有第一人。餘一切與薩婆多部見同。是略說一切部見。
十八部論一卷
按此論者宋藏中錯重寫。彼部異執論。名為十八部論故今取
【現代漢語翻譯】 現代漢語譯本：六識與身覺的觀察相應。沒有世俗的正見。沒有世俗的信根。沒有出世間的禪定。沒有覺悟出世間法。沒有以善為因。須陀洹（Sotapanna，入流者）有退轉的可能。阿羅漢（Arhat，應供）也有退轉的可能。道支屬於念處所攝。有九種無為法，即數滅、非數滅、虛空、善法。不善法如同無記法。如同道緣起。如同從胎兒到死亡。諸根、四大轉變而自然消滅。心和心所法也轉變而自然消滅。在佛和僧眾中可以對僧眾進行佈施，得到大的果報，但不能對佛進行佈施。佛與聲聞（Sravaka，弟子）相同。一道一解脫，一切行都是剎那生滅。沒有法從這個世界到另一個世界。這些是根本見解相同之處。這些中間見解認為，有過去和未來世。有中陰身。有入知法、識法、思業。沒有身業和口業與覺觀心相應。大地住劫。供養佛塔（Stupa）所得果報少。現在前的事物被稱為使、陰、界、入現在前。已有的法種子能產生諸苦，即無明、渴愛、見、業。這些被稱為中間見解。 曇無德部（Dharmaguptaka）的根本見解是：不能在僧眾中對佛進行佈施。對佛的佈施能得到大的果報，但對僧眾的佈施不能。佛道與聲聞道不同。外道沒有五神通。阿羅漢的身是無漏的。其他一切見解與大眾部（Mahasamghika）相同。 迦葉惟部（Kasyapiya）的根本見解是：有斷法斷知。沒有不斷法而斷知。業成熟而受報，不成熟不受報。有過去因果，沒有未來因果。一切法都是剎那生滅。有覺法有報。其他一切見解與曇無德部相同。 相續部（Samkrantika）的根本見解是：陰（Skandha，五蘊）從此世到他世。不離聖道不能滅陰。陰有根本。有第一人。其他一切見解與薩婆多部（Sarvastivada）相同。以上是簡略地說明一切部派的見解。 《十八部論》一卷 按此論者，宋藏中錯重寫。彼部異執論，名為《十八部論》，故今取。
【English Translation】 English version: The six consciousnesses correspond with the observation of bodily sensation. There is no mundane right view. There is no mundane root of faith. There is no supramundane meditation. There is no enlightenment of supramundane Dharma. There is no cause rooted in goodness. A Sotapanna (stream-enterer) has the possibility of regression. An Arhat (worthy one) also has the possibility of regression. The limb of the path is included in the mindfulness establishments. There are nine unconditioned things, namely cessation through knowledge, cessation without knowledge, space, and good dharmas. Unwholesome dharmas are like indeterminate dharmas. Like the arising of the path. Like from the womb until death. The sense faculties and the four great elements transform and naturally perish. Mental states and mental factors also transform and naturally perish. One can give to the Sangha (community) within the Buddha and the Sangha, obtaining great rewards, but not to the Buddha. The Buddha and the Sravakas (hearers) are the same. One path, one liberation, all actions are momentary. There is no dharma that goes from this world to another world. These are the fundamental views that are the same. These intermediate views hold that there are past and future lives. There is an intermediate state (Bardo). There is the entering of knowing dharma, recognizing dharma, thinking karma. There is no bodily karma or verbal karma corresponding to perception and mental activity. The great earth abides for an eon. Offering to a Stupa (reliquary mound) yields little reward. What is presently arising is called the arising of the fetters, aggregates, realms, and sense bases. Seeds of already existing dharmas can produce all sufferings, namely ignorance, craving, views, and karma. These are called intermediate views. The fundamental view of the Dharmaguptaka (school) is: one cannot give to the Buddha within the Sangha. Giving to the Buddha yields great rewards, but not giving to the Sangha. The Buddha's path is different from the Sravaka's path. Non-Buddhists do not have the five supernormal powers. The body of an Arhat is without outflows. All other views are the same as the Mahasamghika (school). The fundamental view of the Kasyapiya (school) is: there is cutting off of dharma and cutting off of knowledge. There is no cutting off of knowledge without cutting off of dharma. Karma ripens and is experienced, if it does not ripen, it is not experienced. There is past cause and effect, there is no future cause and effect. All dharmas are momentary. There is awareness of dharma and there is reward. All other views are the same as the Dharmaguptaka (school). The fundamental view of the Samkrantika (school) is: the Skandhas (aggregates) go from this world to another world. One cannot extinguish the Skandhas without leaving the noble path. The Skandhas have a root. There is a first person. All other views are the same as the Sarvastivada (school). The above is a brief explanation of the views of all the schools. 《Treatise on the Eighteen Schools》, one fascicle According to this treatise, it was mistakenly rewritten in the Song Dynasty collection. The treatise on the differing views of those schools is called 《Treatise on the Eighteen Schools》, therefore it is taken now.
此國本為正。開元錄云右十八部論群錄並云。梁代三藏真諦所譯。今詳真諦三藏已譯十八部論。不合更譯部異執論。其十八部論初首引文殊問經分別部品。后次云羅什法師集後方是論。若是羅什所翻。秦時未有文殊問經。不合引之置於初也。或可準別錄中文殊問經編為失譯。秦時引證此亦無疑。若是真諦再譯。論中子注不合有秦言之字。詳其文理多是秦時羅什譯出。諸錄脫編致有疑焉。其真諦十八部疏。即部異執疏是雖有斯理未敢指南。后諸博聞請求實錄。
【現代漢語翻譯】 現代漢語譯本：這個國家的根本在於正統。開元錄中記載，右十八部論群錄都說是梁代三藏真諦（Paramārtha）所翻譯。現在詳細考察，真諦三藏已經翻譯了十八部論，不應該再翻譯《部異執論》。這十八部論最初引用了《文殊問經》來分別部派，之後又說是鳩摩羅什（Kumārajīva）法師收集的，然後才是論。如果是鳩摩羅什所翻譯，秦朝時還沒有《文殊問經》，不應該在最初引用它。或許可以參照別錄中將《文殊問經》編為失譯，秦朝時引用它也沒有疑問。如果是真諦再次翻譯，論中的子注不應該有秦朝語言的字。詳細考察其文理，大多是秦朝鳩摩羅什翻譯出來的。各種目錄編排脫漏導致產生疑問。至於真諦的十八部疏，也就是《部異執疏》，即使有這個道理，也不敢直接下結論。以後希望各位博學之士請求覈實記錄。
【English Translation】 English version: The foundation of this country lies in righteousness. The Kaiyuan Catalogue records that the collected records of the 'Right Eighteen Treatises' all state that they were translated by the Tripiṭaka master Paramārtha of the Liang dynasty. Upon closer examination, Tripiṭaka master Paramārtha had already translated the Eighteen Treatises; he should not have translated the Treatise on the Different Assertions of the Sects (部異執論). These Eighteen Treatises initially cite the Mañjuśrī's Questions Sutra (文殊問經) to differentiate the schools, and then state that it was compiled by Dharma Master Kumārajīva (鳩摩羅什), followed by the treatise itself. If it was translated by Kumārajīva, the Mañjuśrī's Questions Sutra did not exist during the Qin dynasty, so it should not have been cited at the beginning. Perhaps, according to another record, the Mañjuśrī's Questions Sutra could be classified as a lost translation, and there would be no doubt about its citation during the Qin dynasty. If Paramārtha translated it again, the sub-commentaries in the treatise should not contain characters from the Qin dynasty language. Examining its wording in detail, it seems mostly translated by Kumārajīva during the Qin dynasty. Errors in the compilation of various catalogues have led to these doubts. As for Paramārtha's commentary on the Eighteen Treatises, which is the Commentary on the Different Assertions of the Sects (部異執疏), even if there is this reasoning, I would not dare to draw a direct conclusion. In the future, I hope that learned individuals will request verification of the records.