T49n2033_部執異論

大正藏第 49 冊 No. 2033 部執異論

No. 2033 [cf. Nos. 2031, 2032]

部執異論一卷

天友大菩薩造

陳天竺三藏真諦譯

佛滅百年後　　弟子部執異　損如來正教　　及眾生利益　于不了義經　　如言執故失　起眾生厭怖　　今依理教說　天友大菩薩　　觀苦發弘誓　勝智定悲心　　思擇如此義　我見諸眾生　　隨種種見流　故說真實義　　如佛言所顯　若知佛正教　　聖諦為根本　故應取真實義　　猶如沙中金

如是所聞。佛世尊滅后。滿一百年。譬如朗日隱頞悉多山。過百年後更十六年。有一大國名波吒梨弗多羅。王名阿輸柯。王閻浮提。有大白蓋覆一天下。如是時中大眾破散。破散大眾凡有四種。一大國眾。二外邊眾。三多聞眾四大德眾。此四大眾。共說外道所立五種因緣。五因緣者。如彼偈說。

餘人染污衣　　無明疑他度　聖道言所顯　　是諸佛正教

思擇此五處。分成兩部。一大眾部。二上座弟子部。至第二百年中。從大眾部。又出三部。一一說部。二出世說部。三灰山住部。於此第二百年中。從大眾部又出一部。名得多聞部。於此第二百年中。從大眾部又出一部。名分別

【現代漢語翻譯】現代漢語譯本《部執異論》

天友大菩薩造陳天竺三藏真諦譯

佛陀涅槃百年之後，弟子們在見解上產生分歧，損害瞭如來的正法，以及眾生的利益。由於執著于不了義的經典，按照字面意思理解，導致謬誤，引起眾生厭惡和恐懼。現在依據正理和教義來闡述。天友（Deva）大菩薩，觀察到眾生的苦難，發起弘大的誓願，以殊勝的智慧、禪定和慈悲心，思索抉擇這些義理。我看到諸多的眾生，隨著種種不同的見解而流轉，所以宣說真實的義理，如同佛陀所說的顯現。如果瞭解佛陀的正教，以四聖諦（catvāri āryasatyāni）為根本，所以應當選取真實的義理，猶如從沙中淘金。

如是我聞。佛世尊涅槃后，滿一百年。譬如明亮的太陽隱沒在頞悉多山（ অস্তমিত, অস্তং-গমিত, setting mountain）之後。過一百年後又十六年，有一個大國名叫波吒梨弗多羅（Pāṭaliputra，華氏城）。國王名叫阿輸柯（Aśoka，阿育王）。統治閻浮提（Jambudvīpa，贍部洲），有巨大的白傘覆蓋整個天下。在這樣的時代中，大眾開始破裂分散。破裂分散的大眾凡有四種：一大國眾，二外邊眾，三多聞眾，四大德眾。這四種大眾，共同宣說外道所立的五種因緣。五種因緣是，如那首偈頌所說：

『其他人穿著染污的衣服，以無明和疑惑來度化他人，聖道是語言所能顯現的，這就是諸佛的正教。』

思索抉擇這五個方面，分成兩部。一、大眾部（Mahāsaṃghika）。二、上座弟子部（Sthavira）。到第二個百年中，從大眾部，又分出三部。一、一說部（Ekavyāvahārika）。二、出世說部（Lokottaravāda）。三、灰山住部（Gokulika）。在這第二個百年中，從大眾部又分出一部，名叫得多聞部（Bahuśrutīya）。在這第二個百年中，從大眾部又分出一部，名叫分別說部（Vibhajyavāda）。

【English Translation】 English version The Treatise on the Differences of Sects

By Bodhisattva Deva Translated by Paramārtha, the Tripiṭaka Master from India of the Chen Dynasty

After the Buddha's Parinirvana for a hundred years, The disciples had different opinions on the doctrines, Damaging the True Dharma of the Tathagata, and the benefit of sentient beings. Due to clinging to the provisional sutras, and understanding them literally, leading to errors, Causing sentient beings to feel aversion and fear. Now, based on reason and teachings, I will explain. Bodhisattva Deva, observing the suffering of sentient beings, made a grand vow, With supreme wisdom, samadhi, and compassion, contemplating and discerning these meanings. I see that many sentient beings, flow with various different views, Therefore, I proclaim the true meaning, as revealed by the Buddha's words. If one understands the Buddha's True Dharma, with the Four Noble Truths (catvāri āryasatyāni) as the foundation, Then one should select the true meaning, just like extracting gold from sand.

Thus I have heard. After the World Honored One's Parinirvana, a full hundred years passed. It was like the bright sun hiding behind Mount Astamita ( অস্তমিত, অস্তং-গমিত, setting mountain). After a hundred years plus sixteen years, there was a great country named Pāṭaliputra (華氏城). The king was named Aśoka (阿育王). He ruled Jambudvīpa (贍部洲), with a great white umbrella covering the entire world. In such times, the Sangha began to break apart and scatter. There were four kinds of breaking and scattering Sangha: 1. The Great Country Sangha, 2. The Outer Region Sangha, 3. The Well-Learned Sangha, 4. The Great Virtue Sangha. These four Sanghas, together proclaimed the five causes established by the heretics. The five causes are, as the verse says:

'Others wear defiled clothes, Using ignorance and doubt to liberate others, The Holy Path is what language can reveal, This is the True Dharma of all Buddhas.'

Contemplating and discerning these five aspects, they were divided into two sects. 1. The Mahāsaṃghika (大眾部). 2. The Sthavira (上座弟子部). In the second hundred years, from the Mahāsaṃghika, three more sects emerged. 1. The Ekavyāvahārika (一說部). 2. The Lokottaravāda (出世說部). 3. The Gokulika (灰山住部). In this second hundred years, from the Mahāsaṃghika, another sect emerged, called the Bahuśrutīya (得多聞部). In this second hundred years, from the Mahāsaṃghika, another sect emerged, called the Vibhajyavāda (分別說部).

說部。此第二百年滿。有一外道。名曰大天。于大眾部中出家。獨處山間。宣說大眾部。五種執異。自分成兩部。一支提山部。二北山部。如是大眾部四破五破。合成七部。一大眾部。二一說部。三出世說部。四灰山住部。五得多聞部。六分別說部。七支提山部。北山部。上座弟子部。住世若千年。至第三百年中。有小因緣分成兩部。一說一切有部。亦名說因部。二雪山住部。亦名上座弟子部。於此第三百年中。從說一切有部。又出一部。名可住子弟子部。於此第三百年中。從可住子弟子部。又出四部。一法上部。二賢乘部。三正量弟子部。四密林住部。於此第三百年中。從說一切有部。又出一部。名正地部。於此第三百年中。從正地部。又出一部。名法護部。此部自說勿伽羅是我大師。於此第三百年中。從說一切有部。又出一部。名善歲部。亦名飲光弟子部。至第四百年中。從說一切有部。又出一部。名說度部。亦名說經部。如是上座弟子部。合分成十一部。一說一切有部。二雪山住部。三可住子弟子部。四法上部。五賢乘部。六正量弟子部。七密林住部。八正地部。九法護部。十善歲部。十一說度部此諸部是執義本。執義有異。我今當說是執義本者。大眾部。一說部。出世說部。灰山住部。此四部是執義本。此諸

【現代漢語翻譯】現代漢語譯本說部。在第二個一百年結束時，出現一位外道，名叫大天（Mahadeva）。他在大眾部（Mahasanghika）中出家，獨自住在山間，宣揚大眾部的五種執異。他將大眾部分成兩部：一支提山部（Chaityaka），二北山部（Uttarapatha）。這樣，大眾部經過四破五破，合成了七部：一、大眾部，二、一說部（Ekavyavaharika），三、出世說部（Lokottaravada），四、灰山住部（Gokulika），五、得多聞部（Bahusrutiya），六、分別說部（Vibhajyavada），七、支提山部，北山部。上座弟子部（Sthavira）住世約一千年。到了第三個一百年中，因為一些小因緣，又分成兩部：一、說一切有部（Sarvastivada），也叫說因部，二、雪山住部（Haimavata），也叫上座弟子部。在這第三個一百年中，從說一切有部又分出一部，名叫可住子弟子部（Kasyapiya）。在這第三個一百年中，從可住子弟子部又分出四部：一、法上部（Dharmottariya），二、賢乘部（Bhadrayaniya），三、正量弟子部（Sammitiya），四、密林住部（Sannagarika）。在這第三個一百年中，從說一切有部又分出一部，名叫正地部（Dharmaguptaka）。在這第三個一百年中，從正地部又分出一部，名叫法護部（Dharmapala）。此部自稱勿伽羅（Maudgalyayana）是他們的老師。在這第三個一百年中，從說一切有部又分出一部，名叫善歲部（Sankrantika），也叫飲光弟子部。到了第四個一百年中，從說一切有部又分出一部，名叫說度部（Sautrantika），也叫說經部。這樣，上座弟子部總共分成了十一部：一、說一切有部，二、雪山住部，三、可住子弟子部，四、法上部，五、賢乘部，六、正量弟子部，七、密林住部，八、正地部，九、法護部，十、善歲部，十一、說度部。這些部派都是執義的根本，執義各有不同。我現在要說的是執義的根本：大眾部、一說部、出世說部、灰山住部，這四部是執義的根本。這些

【English Translation】 English version Section on Schools. At the completion of the second century, there was a heretic named Mahadeva (大天). He left home within the Mahasanghika (大眾部) school and dwelt alone in the mountains, propagating the five points of difference held by the Mahasanghika. He divided his school into two: 1. the Chaityaka (支提山部), and 2. the Uttarapatha (北山部). Thus, the Mahasanghika school, after four divisions and five divisions, combined into seven schools: 1. the Mahasanghika, 2. the Ekavyavaharika (一說部), 3. the Lokottaravada (出世說部), 4. the Gokulika (灰山住部), 5. the Bahusrutiya (得多聞部), 6. the Vibhajyavada (分別說部), and 7. the Chaityaka, the Uttarapatha. The Sthavira (上座弟子部) school remained in the world for about a thousand years. In the third century, due to some minor causes, it split into two schools: 1. the Sarvastivada (說一切有部), also known as the Hetuvada (說因部), and 2. the Haimavata (雪山住部), also known as the Sthavira. In this third century, from the Sarvastivada school, another school emerged, called the Kasyapiya (可住子弟子部). In this third century, from the Kasyapiya school, four more schools emerged: 1. the Dharmottariya (法上部), 2. the Bhadrayaniya (賢乘部), 3. the Sammitiya (正量弟子部), and 4. the Sannagarika (密林住部). In this third century, from the Sarvastivada school, another school emerged, called the Dharmaguptaka (正地部). In this third century, from the Dharmaguptaka school, another school emerged, called the Dharmapala (法護部). This school claimed that Maudgalyayana (勿伽羅) was their teacher. In this third century, from the Sarvastivada school, another school emerged, called the Sankrantika (善歲部), also known as the Sautrantika (飲光弟子部). In the fourth century, from the Sarvastivada school, another school emerged, called the Sautrantika (說度部), also known as the Sutravadin (說經部). Thus, the Sthavira school was divided into eleven schools: 1. the Sarvastivada, 2. the Haimavata, 3. the Kasyapiya, 4. the Dharmottariya, 5. the Bhadrayaniya, 6. the Sammitiya, 7. the Sannagarika, 8. the Dharmaguptaka, 9. the Dharmapala, 10. the Sankrantika, and 11. the Sautrantika. These schools are the roots of different interpretations, with varying views. I will now speak of the roots of these interpretations: the Mahasanghika, the Ekavyavaharika, the Lokottaravada, and the Gokulika. These four schools are the roots of different interpretations.

部說。一切佛世尊出世。無有如來一法而是有漏。如來所出語皆為轉法輪。如來一音能說一切法。如來語無不如義。如來色身無邊。如來威德勢力無減。如來壽量無邊。如來教化眾生。令生樂信無厭足心。如來常無睡眠。如來答問無思惟。如來所出語。皆令眾生生愛樂心。如來心恒在觀寂靜不動。如來一心能通一切境界。如來一剎那相應般若。能解一切法。如來盡智無生智。恒平等隨心而行。乃至無餘涅槃。一切菩薩入胎中。無有柯羅邏。頞浮陀。卑尸。伽訶那舍佉。波羅舍伽。雞舍盧摩那佉等。菩薩欲入胎時。皆作白象相貌。菩薩出胎。皆從母右脅而生。一切菩薩無貪慾想。無瞋恚想。無逼惱他想。若菩薩有愿欲生惡道。以願力故即得往生。菩薩為教化成就眾生故入惡道。不為煩惱業繫縛故受此生。一心正對觀四聖諦。一智通四聖諦。及四聖諦相。五識中有染凈色。無色界亦有六識聚。五根即是肉團。眼不見色。乃至身不覺觸。若心在定。亦得有語折伏心恒有。相壞心恒有。是故凡夫有上下。已成就法無處所。須氀多阿半(方晏反)那。心及心法。知有自性。有阿羅漢多他以不凈染污其衣。阿羅漢多有無知。有疑惑有他度。聖道亦為言所顯。說苦亦是道。說苦亦是因。般若相應滅苦。苦受亦是食。第八亦久住。乃至

【現代漢語翻譯】現代漢語譯本：佛陀說：一切佛世尊出現於世間，沒有如來的一種法是有遺漏的。如來說出的話語都是爲了轉法輪。如來的一種聲音能夠宣說一切法。如來說的話沒有不如義的。如來的色身是無邊的。如來的威德勢力沒有減損。如來的壽命是無邊的。如來教化眾生，使他們生起喜樂和信心，沒有厭足之心。如來常常沒有睡眠。如來回答問題不需要思惟。如來說出的話，都能使眾生生起愛樂之心。如來的心恒常處於觀照寂靜不動的狀態。如來的一心能夠通達一切境界。如來一剎那與般若相應的智慧，能夠理解一切法。如來的盡智（一切煩惱已盡的智慧）和無生智（不再受生的智慧），恒常平等地隨心而行，直到無餘涅槃（完全的涅槃）。一切菩薩入胎時，沒有柯羅邏（kalala，受胎后第一週的狀態），頞浮陀（arbuda，受胎后第二週的狀態），卑尸（peshi，受胎后第三週的狀態），伽訶那舍佉（ghanasakha，受胎后第四周的狀態），波羅舍伽（prasakha，受胎后第五週的狀態），雞舍盧摩那佉（keshalomanakha，毛髮指甲等開始生長的狀態）等階段。菩薩想要入胎時，都示現白象的相貌。菩薩出胎時，都從母親的右脅出生。一切菩薩沒有貪慾的想法，沒有瞋恚的想法，沒有逼惱他人的想法。如果菩薩有願望想要生於惡道，憑藉願力的緣故就能往生。菩薩爲了教化成就眾生而進入惡道，不是因為煩惱業力的束縛而受此生。一心正直地觀照四聖諦（苦、集、滅、道）。以一種智慧通達四聖諦，以及四聖諦的相狀。五識（眼識、耳識、鼻識、舌識、身識）中有染污和清凈的色法。無色界也有六識聚（眼識、耳識、鼻識、舌識、身識、意識）。五根（眼根、耳根、鼻根、舌根、身根）就是肉團。眼睛不能看見色，乃至身體不能覺察觸。如果心在禪定中，也可以說話。折伏心恒常存在。相壞心恒常存在。所以凡夫有上下之分。已經成就正法的人沒有固定的處所。須陀洹（srotapanna，入流果），斯陀含（sakrdagamin，一來果），阿那含（anagamin，不來果）。心及心法，知道有自性。有阿羅漢（arhat，無學果）用不凈之物染污他的衣服。阿羅漢有無知的時候，有疑惑的時候，有需要他人度化的時候。聖道也是通過言語來顯現的。說苦也是道。說苦也是因。與般若相應的智慧可以滅除痛苦。苦受也是一種食物。第八識（阿賴耶識）也會長久存在，乃至……

【English Translation】 English version: The Buddha said: When all Buddhas, the World Honored Ones, appear in the world, there is not a single Dharma of the Tathagata that is tainted. The words spoken by the Tathagata are all for turning the Dharma wheel. A single sound of the Tathagata can expound all Dharmas. There is no word of the Tathagata that is not meaningful. The physical body of the Tathagata is boundless. The majestic virtue and power of the Tathagata are undiminished. The lifespan of the Tathagata is boundless. The Tathagata teaches and transforms sentient beings, causing them to generate joy and faith, without any sense of satiety. The Tathagata is constantly without sleep. The Tathagata answers questions without deliberation. The words spoken by the Tathagata all cause sentient beings to generate loving and joyful hearts. The mind of the Tathagata is constantly in a state of observing stillness and immovability. The single mind of the Tathagata can penetrate all realms. The wisdom of the Tathagata, corresponding to Prajna (wisdom) in a single moment, can understand all Dharmas. The Exhaustion-Wisdom (knowing that all defilements are exhausted) and Non-Arising Wisdom (knowing that no further rebirth will occur) of the Tathagata constantly and equally follow the mind, until the attainment of Nirvana without remainder (complete Nirvana). When all Bodhisattvas enter the womb, there are no stages such as Kalala (the first week after conception), Arbuda (the second week after conception), Peshi (the third week after conception), Ghanasakha (the fourth week after conception), Prasakha (the fifth week after conception), Keshalomanakha (the stage when hair, nails, etc., begin to grow). When Bodhisattvas wish to enter the womb, they all manifest the appearance of a white elephant. When Bodhisattvas emerge from the womb, they are all born from their mother's right side. All Bodhisattvas have no thoughts of greed, no thoughts of hatred, and no thoughts of afflicting others. If a Bodhisattva has a vow to be born in an evil realm, they can be reborn there by the power of their vow. Bodhisattvas enter evil realms to teach and accomplish sentient beings, not because they are bound by the karma of afflictions and thus receive this birth. With one mind, they correctly contemplate the Four Noble Truths (suffering, accumulation, cessation, and the path). With one wisdom, they penetrate the Four Noble Truths and the characteristics of the Four Noble Truths. In the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) there are defiled and pure forms. In the formless realm, there are also six aggregates of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). The five roots (eye root, ear root, nose root, tongue root, body root) are just masses of flesh. The eye cannot see form, and so on, until the body cannot perceive touch. If the mind is in Samadhi (meditative concentration), one can still speak. The subduing mind is constantly present. The mind of destruction of form is constantly present. Therefore, ordinary people have higher and lower distinctions. Those who have accomplished the Dharma have no fixed abode. Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner). The mind and mental phenomena know that they have self-nature. There are Arhats (worthy ones) who defile their clothes with impure things. Arhats have moments of ignorance, moments of doubt, and moments when they need to be delivered by others. The Holy Path is also revealed through words. Speaking of suffering is also the path. Speaking of suffering is also the cause. Wisdom corresponding to Prajna can extinguish suffering. The feeling of suffering is also a kind of food. The eighth consciousness (Alaya consciousness) will also abide for a long time, even until...

性法退。須氀多阿半那退法。阿羅漢多不退法。世間無正見。世間無信根。無無記法。若人入正定。一切結滅。須氀多阿半那。能作一切惡。唯不作五逆。一切諸經無不了義。無為法有九種。一思擇滅。二非思擇滅。三虛空。四空處。五識處。六無所有處。七非想非非想處。八十二因緣生分。九八聖道分。心者自性清凈客塵所污。一隨眠煩惱。二倒起煩惱。隨眠煩惱。非心非心法無所緣。隨眠煩惱異。倒起煩惱異。隨眠煩惱與心相離倒起煩惱與心相應。過去未來。是無現在。是有法入。非所知非所識。中陰是無。須氀多阿半那得定。此四部是執義本。執義異者。大眾部執義異餘三部。四聖諦悉真實。有如如對可讚行有苦。是自所作有苦。是他所作有苦。是兩所作有苦。非兩所作有苦。依因緣生。有不依因緣生。一時中有多心和合道與煩惱並起。業與果並起。種子即是芽。六根四大轉異。心心法不轉異。心遍滿身心增長。應知有如是諸義。諸部信樂不同。各有所執。是名執義異。多聞部是執義本。如來五鳴應說。出世五鳴者。謂無常苦空無我寂靜涅槃。此五鳴是正出世道。如來余鳴是世間道。有阿羅漢多他以不凈染污其衣。阿羅漢多有無知。有疑惑。有他度。聖道亦為言所顯。余所執與說一切有部所執相似。分別說部。

是執義本。苦非是陰。一切入不成就。一切有為法相待假故立名苦。無人功力。無非時節死。一切所得先業造。增長因果能生業。一切諸苦從業生。聖道由福德得。聖道非修得。余所執與大眾部所執相似。支提山部。北山部。此二部是執義本。菩薩不脫惡道。藪斗陂中恭敬事得執少。有阿羅漢多他以不凈染污其衣。阿羅漢多有無知。有疑惑。有他度。聖道亦為言所顯。余所執與大眾部所執相似。說一切有部是執義本。一切有如有。如是兩法攝一切過去現在未來。是有一依正說。二依二法。三依有境界。四依有果。法入有三。所識所知所通。生老住無常。是行與心不相應。行陰所攝有為種類三。無為種類三。有為相三。無為相三。四諦中三諦有為。一諦無為。四諦次第觀。若人慾入正定。必緣空解脫門無愿解脫門。得入正定。若觀欲界相應諸行。得入正定若人已入正定。在十五心中。名須氀多阿半那向。若至第十六心。名須氀多阿半那。世第一法一剎那心。三方便有退義。世第一法無退義。須氀多阿半那無退義。阿羅漢多有退義。一切阿羅漢。多不盡得無生智。凡夫亦能捨欲及瞋。外道得五通。天亦有夫嵐摩。於七定有覺分。余定則無。一切諸定無不是四念處所攝。若不依定得入正定。亦得阿羅漢多依色界無色界心。得

【現代漢語翻譯】現代漢語譯本：是執義本（根本主張）。苦不是五蘊（陰）。一切入（一切處）不能完全成就。一切有為法（有條件的事物）相互依存，因此被假立為『苦』。沒有人的力量可以阻止非時節的死亡。一切所得都是過去業力所造。增長因果能產生新的業。一切諸苦都從業而生。聖道由福德而得。聖道不是通過修行而得。其餘的執著與大眾部（Mahasanghika）的執著相似。支提山部（Caityaka）。北山部（Uttarasaila）。這兩個部派是執義本。菩薩不會脫離惡道。在灌溉溝渠中恭敬供養所得甚少。有些阿羅漢（Arhat）會用不凈之物染污他們的衣服。阿羅漢多有無知。有疑惑。需要他人幫助。聖道也可以通過言語來表達。其餘的執著與大眾部（Mahasanghika）的執著相似。說一切有部（Sarvastivada）是執義本。一切有（一切存在）都存在。如此兩種法涵蓋了一切過去、現在、未來。這是基於『一依正』（主體和客體）的說法。二依二法。三依有境界。四依有果。法入有三種：所識、所知、所通。生、老、住是無常的。這些行（行為）與心不相應。行陰（行蘊）所包含的有為種類有三種。無為種類有三種。有為相有三種。無為相有三種。四諦（四個真理）中，三個諦是有為的，一個諦是無為的。四諦需要按順序觀察。如果有人想要進入正定（正確的禪定），必須通過空解脫門（sunyata-vimoksha）、無愿解脫門（apranihita-vimoksha）才能進入正定。如果觀察欲界相應的諸行，可以進入正定。如果有人已經進入正定，在十五個心中，被稱為須陀洹向（Srotapanna-pratipannaka）。如果到達第十六個心，被稱為須陀洹（Srotapanna）。世第一法（lokagradharma）只有一剎那心。三種方便有退轉的可能。世第一法沒有退轉的可能。須陀洹（Srotapanna）沒有退轉的可能。阿羅漢（Arhat）多有退轉的可能。一切阿羅漢（Arhat）大多不能完全獲得無生智（anutpada-jnana）。凡夫也能捨棄慾望和嗔恨。外道可以獲得五神通（abhijna）。天人也有夫嵐摩（梵天）。在七定（七種禪定）中有覺分（bodhyanga）。其餘的禪定則沒有。一切諸定都包含在四念處（smrtyupasthana）之中。如果不依靠禪定，也能進入正定。阿羅漢（Arhat）依靠無心，獲得解脫。

【English Translation】 English version: This is the root of their tenets. Suffering is not the skandhas (aggregates). All ayatanas (spheres of sense) are not fully accomplished. All conditioned dharmas (things) are interdependent, hence the name 'suffering' is provisionally established. No human power can prevent untimely death. All attainments are created by past karma. Increasing cause and effect can generate new karma. All sufferings arise from karma. The Noble Path is attained through merit. The Noble Path is not attained through cultivation. The remaining attachments are similar to those of the Mahasanghika school. Caityaka. Uttarasaila. These two schools are the root of their tenets. Bodhisattvas do not escape evil destinies. Respectful offerings in irrigation ditches yield little. Some Arhats (worthy ones) defile their robes with impure substances. Many Arhats are ignorant. Have doubts. Need help from others. The Noble Path can also be expressed through words. The remaining attachments are similar to those of the Mahasanghika school. The Sarvastivada school is the root of their tenets. All existence exists. Thus, these two dharmas encompass all past, present, and future. This is based on the saying of 'one dependent and one principal'. Two depend on two dharmas. Three depend on realms. Four depend on fruits. Dharma-entry has three aspects: what is cognized, what is known, and what is understood. Birth, aging, and dwelling are impermanent. These actions (samskara) are not in accordance with the mind. The conditioned types included in the samskara-skandha (aggregate of formations) are three. The unconditioned types are three. The conditioned characteristics are three. The unconditioned characteristics are three. Among the Four Noble Truths, three truths are conditioned, and one truth is unconditioned. The Four Noble Truths must be observed in sequence. If someone wants to enter right concentration (samadhi), they must enter right concentration through the emptiness-vimoksha (sunyata-vimoksha), the signless-vimoksha (apranihita-vimoksha). If one observes the actions corresponding to the desire realm, one can enter right concentration. If someone has already entered right concentration, in the fifteen minds, they are called Srotapanna-pratipannaka (stream-enterer on the path). If they reach the sixteenth mind, they are called Srotapanna (stream-enterer). The highest mundane dharma (lokagradharma) has only one moment of mind. The three expedient means have the possibility of regression. The highest mundane dharma has no possibility of regression. Srotapanna (stream-enterer) has no possibility of regression. Many Arhats (worthy ones) have the possibility of regression. Most Arhats (worthy ones) do not fully attain the knowledge of non-arising (anutpada-jnana). Ordinary people can also abandon desire and hatred. Non-Buddhists can attain the five supernormal powers (abhijna). Devas (gods) also have Brahma. In the seven concentrations (seven dhyanas) there are factors of enlightenment (bodhyanga). The remaining concentrations do not have them. All concentrations are included in the four foundations of mindfulness (smrtyupasthana). If one does not rely on concentration, one can still enter right concentration. Arhats (worthy ones) rely on no-mind to attain liberation.

阿羅漢多不得入正定。欲界中得入正定。亦得阿羅漢多郁多羅鳩婁。無離欲人。聖人不生彼處。聖人亦不生無想天。不必定次第。得聖道四果。若人已入正定。依世道得至婆凡里陀如寐(彌履反)阿那伽寐(彌履反)四念處。可說一切法隨眠煩惱是心法。不與心相應。一切隨眠煩惱。可立倒起名。一切倒起煩惱可立倒起名。不可立隨眠名。十二緣生是有為。十二緣生分亦有。隨阿羅漢多行。阿羅漢多。亦有福德增長。欲色界中有中陰。五識現起。時得生欲。不得離欲五識執別。相無分別。有心及助心法心及助心法定有境界。自性與自性不相應。心與心不相應。世間有正見。世間有信根。有無記法。阿羅漢多無有學法。一切阿羅漢多皆得定。一切阿羅漢多不皆證定。阿羅漢多有宿業猶得報。一切凡夫亦有在善心死。若人正在定必定不死。如來與弟子。惑滅無異。如來慈悲不取眾生作境界。若人執眾生相解脫意。不得成就一切菩薩定。是凡夫具九結。若菩薩已入正定者。未度凡夫地。是所取相續。假名眾生。一切行剎尼柯無有法。從此世至後世。依世假名。說弗伽羅度人。正法時行聚滅無餘。諸陰無變異。有出世定。有諸覺是無漏。有善是有因。若人正在定則無語。八分聖道是名法輪。世尊一切語。不皆是轉法輪。一音不

【現代漢語翻譯】現代漢語譯本阿羅漢（Arahan，已斷盡一切煩惱，達到涅槃境界的聖者）不一定能進入正定。欲界（Kāmadhātu，眾生有情慾和物質慾望的世界）中的眾生可以進入正定，也可以成為阿羅漢。在郁多羅鳩婁（Uttarakuru，北俱盧洲，四大部洲之一）也有阿羅漢。沒有斷除慾望的人，聖人不會生於彼處。聖人也不會生於無想天（Asaññasatta，色界天之一）。獲得聖道四果（須陀洹、斯陀含、阿那含、阿羅漢）不一定有固定的次第。如果有人已經進入正定，依靠世間道可以到達婆凡里陀如寐（Bhavarīta-rūpī，有色界）和阿那伽寐（Anāgāmī，不還果）。四念處（catu-satipaṭṭhāna，四種觀禪修方法）可以說一切法隨眠煩惱是心法，但不與心相應。一切隨眠煩惱可以被認為是顛倒生起（倒起）的名稱。一切顛倒生起的煩惱可以被認為是顛倒生起的名稱，但不能被認為是隨眠的名稱。十二緣起（dvādasa-nidāna，佛教關於生命輪迴的十二個環節）是有為法（saṃskṛta，因緣和合而成的法）。十二緣起也有其組成部分。隨阿羅漢的修行，阿羅漢的福德也會增長。欲界中有中陰（antarābhava，死亡到投胎之間的過渡期）。五識（pañca-viññāṇa，眼識、耳識、鼻識、舌識、身識）現起時，可以投生到欲界。沒有斷除慾望的人，五識的執取和分別不會停止。相（lakṣaṇa，事物的外在特徵）沒有分別。有心（citta，意識）及助心法（cetasika，與心相關的心理現象），心及助心法一定有境界（visaya，對像）。自性（svabhāva，事物固有的性質）與自性不相應。心與心不相應。世間有正見（samyag-dṛṣṭi，正確的見解）。世間有信根（saddhā-indriya，信心的力量）。有無記法（avyākṛta，非善非惡的法）。阿羅漢沒有有學法（sekha-dharma，還在學習階段的修行者所修的法）。一切阿羅漢都得到定（samādhi，禪定）。一切阿羅漢不都證得定。阿羅漢有宿業（karma，過去的業力）仍然會得到報應。一切凡夫也有在善心（kusala-citta，善良的心）中死去的情況。如果有人正在定中，必定不會死去。如來（Tathāgata，佛陀的稱號）與弟子，在惑（kilesa，煩惱）的滅除上沒有差別。如來的慈悲（karuṇā，對眾生的憐憫）不以眾生作為境界。如果有人執著于眾生相（sattva-saṃjñā，認為存在真實的眾生）而尋求解脫，將無法成就一切菩薩定（bodhisattva-samādhi，菩薩所修的禪定）。凡夫具足九結（nava saṃyojanāni，九種束縛眾生的煩惱）。如果菩薩已經進入正定，但尚未度過凡夫地，那麼他所取的是相續（saṃtati，連續不斷的現象），假名為眾生。一切行（saṃskāra，一切有為法）都是剎那生滅的，沒有常住的法。從此世到後世，是依世俗假名（lokasaṃvṛti，世俗的約定俗成）而說弗伽羅（pudgala，補特伽羅，人或眾生）度人。正法（saddharma，佛陀的教法）在行聚滅盡時，不會有剩餘。諸陰（skandha，五蘊，構成個體的五種要素）沒有變異。有出世定（lokuttara-samādhi，超越世間的禪定）。諸覺（bodhyaṅga，菩提分，覺悟的要素）是無漏（anāsrava，沒有煩惱的）。有善是有因（hetu，原因）。如果有人正在定中，則不會說話。八分聖道（aṭṭhaṅgika-magga，八正道）被稱為法輪（dharma-cakra，佛法的象徵）。世尊（Bhagavān，佛陀的稱號）的一切語言，不都是轉法輪。一個音節（ekākṣara，一個字）也不例外。

【English Translation】 English version An Arhat (Arahan, a perfected being who has eradicated all defilements and attained Nirvana) does not necessarily enter into right concentration (sammā samādhi). Beings in the desire realm (Kāmadhātu, the realm of beings with sensual and material desires) can enter into right concentration and can also become Arhats. There are also Arhats in Uttarakuru (one of the four great continents in Buddhist cosmology). A person who has not abandoned desire, a saint, is not born there. A saint is also not born in the Realm of Non-Perception (Asaññasatta, a realm in the form realm). There is no fixed order for attaining the four fruits of the path (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat). If someone has already entered into right concentration, they can reach Bhavarīta-rūpī (a realm in the form realm) and Anāgāmin (Non-Returner) by relying on the worldly path. The four foundations of mindfulness (catu-satipaṭṭhāna) can be said to be mental phenomena (citta-dharma) that are associated with mental defilements (kilesa), but they are not associated with the mind. All latent defilements (anusaya) can be considered as names of inverted arising (vipariṇata). All defilements that arise in an inverted manner can be considered as names of inverted arising, but cannot be considered as names of latent defilements. The twelve links of dependent origination (dvādasa-nidāna) are conditioned (saṃskṛta). The twelve links of dependent origination also have their components. Following the practice of an Arhat, the merit of an Arhat also increases. There is an intermediate state (antarābhava) in the desire realm. When the five consciousnesses (pañca-viññāṇa, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) arise, one can be born into the desire realm. For those who have not abandoned desire, the grasping and discrimination of the five consciousnesses will not cease. Characteristics (lakṣaṇa, the external features of things) have no distinction. There is mind (citta, consciousness) and mental factors (cetasika, mental phenomena associated with the mind), and mind and mental factors certainly have an object (visaya). Self-nature (svabhāva, the inherent nature of things) is not associated with self-nature. Mind is not associated with mind. There is right view (samyag-dṛṣṭi) in the world. There is the faculty of faith (saddhā-indriya) in the world. There are indeterminate phenomena (avyākṛta, phenomena that are neither good nor bad). An Arhat does not have the qualities of a trainee (sekha-dharma, the qualities cultivated by practitioners who are still in the learning stage). All Arhats attain concentration (samādhi). Not all Arhats realize concentration. Arhats still receive the retribution of past karma (karma, past actions). All ordinary beings also die with a wholesome mind (kusala-citta). If someone is in concentration, they will certainly not die. The Tathāgata (title of the Buddha) and disciples are no different in the eradication of defilements (kilesa). The compassion (karuṇā) of the Tathāgata does not take beings as an object. If someone clings to the perception of beings (sattva-saṃjñā, the belief that there are real beings) and seeks liberation, they will not be able to accomplish all the concentrations of a Bodhisattva (bodhisattva-samādhi, the concentrations practiced by Bodhisattvas). An ordinary being possesses the nine fetters (nava saṃyojanāni, the nine defilements that bind beings). If a Bodhisattva has already entered into right concentration but has not yet transcended the state of an ordinary being, what they grasp is a continuum (saṃtati, a continuous stream of phenomena), nominally called a being. All phenomena (saṃskāra, all conditioned phenomena) are momentary, and there is no permanent phenomenon. From this life to the next life, it is said according to conventional truth (lokasaṃvṛti, worldly convention) that a person (pudgala) crosses over. When the aggregates of the true Dharma (saddharma, the Buddha's teachings) are extinguished without remainder, the aggregates (skandha, the five aggregates that constitute an individual) do not change. There is supramundane concentration (lokuttara-samādhi, concentration that transcends the world). The factors of enlightenment (bodhyaṅga, the factors of awakening) are unconditioned (anāsrava, without defilements). Good is with cause (hetu). If someone is in concentration, they will not speak. The Noble Eightfold Path (aṭṭhaṅgika-magga) is called the Wheel of Dharma (dharma-cakra, the symbol of the Buddha's teachings). Not all the words of the Blessed One (Bhagavān, title of the Buddha) are turning the Wheel of Dharma. Not even a single syllable (ekākṣara) is an exception.

具說一切法。一切語不皆如義。一切經不盡是了義。有經不了義。說一切有部。是執此義本。更有執異則無窮。雪山部是執義本。菩薩是凡夫。無有貪受生。不為胎等所裹。外道無五通。天無夫嵐摩。有阿羅漢多他以不凈染污其衣。阿羅漢多有無知。有疑惑。有他度。聖道亦為言所顯。余所執與說一切有部所執相似。可住子部是執義本。非即五陰是人。非異五陰是人。攝陰界入故。立人等假名。有三種假。一攝一切假。二攝一分假。三攝滅度假。一切有為法剎那剎那滅。離色無有一法從此世至後世。可說人有移。外道有五通。若人正生五識。無慾無離欲。欲界相應諸結修道所破。若人能斷則得離欲。欲界見道所破則不如是。忍名相世第一法。此四位名正定。若人已入正定。在十二心中。是名須氀多阿半那向。至第十三心名須氀多阿半那。一切眾生有二種失。一意失。二事失。生死有二種因最上。一煩惱。二業。二種法是解脫最上因。謂毗缽舍那奢摩他。若不依自體增上緣慚羞。正法則不屬此人。煩惱根本有二種。恒隨一切眾生行。謂無明有愛。有七種清凈處。佛智于戒等不相應。諸境以依止所了緣。能通達一切法。若以滅攝之。凡有六種色無色界無入正定。菩薩于中恒生。若已生盡智無生智。得名為佛。如來說經有三

【現代漢語翻譯】現代漢語譯本有人說一切法（dharma）。一切言語不都符合真義，一切經典不完全是究竟了義。有些經典是不了義的。說一切有部（Sarvāstivāda）執著於此爲了義的根本。如果還有其他執著，那將無窮無盡。雪山部（Haimavata）執著于義理的根本。菩薩（Bodhisattva）可以是凡夫。沒有貪慾的受生，不被胎藏等所包裹。外道沒有五神通。天人沒有夫嵐摩（夫嵐摩，意義不明）。有阿羅漢（Arhat）用不凈之物染污了他的衣服。阿羅漢也有無知、疑惑和需要他人幫助的時候。聖道也可以用言語來表達。其他宗派的執著與說一切有部的執著相似。可住子部（Vātsīputrīya）執著于義理的根本。不是說五蘊（skandha）就是人，也不是說五蘊之外另有人。因為包含了陰、界、入，所以設立人等假名。有三種假名：一是包含一切的假名，二是包含一部分的假名，三是包含滅度的假名。一切有為法（saṃskṛta-dharma）都是剎那剎那滅亡的。離開色（rūpa），沒有一法能從此世到後世。可以說人有轉移。外道有五神通。如果人正在生起五識（pañca-vijñāna），沒有欲也沒有離欲。欲界（kāma-dhātu）相應的諸結（saṃyojana）是修道所破的。如果人能斷除這些結，就能離欲。欲界見道所破的結則不是這樣。忍（kṣānti）名為相世第一法。這四個位次名為正定（samyak-samādhi）。如果人已經進入正定，在十二心中，這被稱為須陀洹向（Srotaāpanna-pratipadaka）。到第十三心，就成為須陀洹（Srotaāpanna）。一切眾生有兩種缺失：一是意失，二是事失。生死有兩種最上的原因：一是煩惱（kleśa），二是業（karma）。兩種法是解脫最上的原因：毗缽舍那（vipaśyanā）和奢摩他（śamatha）。如果不依靠自體增上緣的慚愧，正法則不屬於這個人。煩惱的根本有兩種，恒常伴隨一切眾生：一是無明（avidyā），二是有愛（bhava-taṇhā）。有七種清凈處。佛智與戒等不相應。諸境以依止所了緣，能通達一切法。如果用滅來攝持，凡有六種色（rūpa）是無**的。沒有入正定。菩薩于其中恒常生起。如果已經生起盡智（kṣaya-jñāna）和無生智（anutpāda-jñāna），就得名為佛（Buddha）。如來說經有三種。

【English Translation】 English version Some say that all dharmas (everything) exist. Not all words are in accordance with the true meaning, and not all sutras are of definitive meaning. Some sutras are of provisional meaning. The Sarvāstivāda (the 'All Exists' school) clings to this as the root of definitive meaning. If there were other clingings, they would be endless. The Haimavata (Snow Mountain school) clings to the root of meaning. A Bodhisattva (enlightenment being) can be an ordinary person. There is no birth through craving, and is not enclosed by a womb, etc. Non-Buddhists do not have the five supernormal powers. Devas (gods) do not have a fu lan mo (meaning unclear). There are Arhats (liberated beings) who defile their robes with impure substances. Arhats also have ignorance, doubt, and need help from others. The holy path can also be expressed in words. The clingings of other schools are similar to those of the Sarvāstivāda. The Vātsīputrīya (personalist school) clings to the root of meaning. It is not that the five skandhas (aggregates) are the person, nor is there a person apart from the five skandhas. Because it includes the skandhas, realms, and entrances, nominal designations such as 'person' are established. There are three kinds of nominal designations: one is the nominal designation that includes everything, the second is the nominal designation that includes a part, and the third is the nominal designation that includes extinction. All conditioned dharmas (saṃskṛta-dharma) perish moment by moment. Apart from rūpa (form), there is no dharma that can go from this life to the next. It can be said that a person transmigrates. Non-Buddhists have the five supernormal powers. If a person is currently generating the five consciousnesses (pañca-vijñāna), without desire or detachment from desire. The fetters (saṃyojana) associated with the desire realm (kāma-dhātu) are abandoned by the path of cultivation. If a person can cut off these fetters, they can become detached from desire. The fetters abandoned by the path of seeing in the desire realm are not like this. Kshanti (patience) is called the foremost dharma in the world of characteristics. These four stages are called right concentration (samyak-samādhi). If a person has already entered right concentration, within the twelve moments of thought, this is called Srotaāpanna-pratipadaka (stream-enterer path attainer). By the thirteenth moment of thought, one becomes a Srotaāpanna (stream-enterer). All beings have two kinds of loss: loss of intention and loss of action. There are two supreme causes of birth and death: klesha (afflictions) and karma (action). Two dharmas are the supreme cause of liberation: vipashyana (insight) and shamatha (tranquility). If one does not rely on the self-enhancing causes of shame and embarrassment, the true dharma does not belong to that person. There are two roots of afflictions, which constantly accompany all beings: ignorance (avidyā) and craving for existence (bhava-taṇhā). There are seven places of purification. Buddha's wisdom is not associated with precepts, etc. All objects are understood by relying on the object of cognition, and can penetrate all dharmas. If one encompasses them with extinction, there are six kinds of rupa (form) that are without **. There is no entering into right concentration. Bodhisattvas constantly arise within them. If one has already generated the knowledge of exhaustion (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna), one is called a Buddha (Buddha). The Tathagata (Thus Come One) speaks the sutras in three ways.

義。一顯生死過失。二顯解脫功德。三無所顯可住子部是執此義本。從本因一偈故。此部分成四部。謂法上部。賢乘部。正量弟子部。密林住部。偈言。

已得解脫更退墮　　墮由貪著而復還　已至安處游可愛　　隨樂行故至樂所

正地部是執義本。過去未來是無現在及無為。是有四聖諦一時觀。若見苦諦。即見一切諦。見已曾見諸諦隨眠煩惱。非心非助心法。無有境界。隨眠煩惱異。倒起煩惱異。隨眠煩惱與心不相應。倒起煩惱與心相應。凡夫不捨欲界欲及瞋外。道無五通。天無夫嵐摩。無中陰。阿羅漢多福德無增長。五識聚有染離。六識聚與覺觀相應。有時頭眾生。世間無正見。世間無信根。無出世定。覺觀無無漏。有因無善。須氀多阿半那有退法。阿羅漢多無退法。道分是四念處所攝。無為法有九種。一思擇滅。二非思擇滅。三虛空。四無我。五善如。六惡如。七無記如。八道如。九緣生如。受生是始。死墮為終。四大五根心。及助心法。皆有變異。大眾中有佛。若施大眾得報則大。若別施佛功德則不及。一切佛及一切聲聞。同一道同一解脫。一切行剎尼柯。無有一法從此世度後世。正地部是執此義本。此部復執異義。過去未來有有中陰法入。有二種所知。及所識作意。是正業。無身口二業。覺觀

【現代漢語翻譯】現代漢語譯本：意義：一、揭示生死輪迴的過失。二、彰顯解脫的功德。三、『無所顯可住子部』執持此意義為根本。由於根本原因的一首偈頌，此部分裂成四個部派，即法上部、賢乘部、正量弟子部、密林住部。偈頌說：

『已得解脫更退墮，墮由貪著而復還，已至安處游可愛，隨樂行故至樂所。』

正地部執持此意義為根本：過去和未來是不存在的，現在和無為法也是不存在的。有四聖諦可以同時觀照。如果見到苦諦，就等於見到了一切諦。見到的是曾經見過的諸諦的隨眠煩惱。不是心，也不是助心法，沒有境界。隨眠煩惱和倒起煩惱是不同的。隨眠煩惱與心不相應，倒起煩惱與心相應。凡夫除了對欲界的慾望和嗔恨之外，沒有其他的。道沒有五神通。天人沒有夫嵐摩（Brahmā，梵天）。沒有中陰身。阿羅漢的福德不會增長。五識聚有染污和清凈的分別。六識聚與覺和觀相應。有時有頭眾生。世間沒有正見。世間沒有信根。沒有出世間的禪定。覺和觀沒有無漏。有因沒有善。須氀多阿半那（Srota-āpanna，預流果）有退轉的可能。阿羅漢沒有退轉的可能。道分屬於四念處所攝。無為法有九種：一、思擇滅（pratisaṃkhyā-nirodha，擇滅），二、非思擇滅（apratisaṃkhyā-nirodha，非擇滅），三、虛空（ākāśa，空），四、無我（anātman，無我），五、善如（śubha-tathatā，善真如），六、惡如（aśubha-tathatā，惡真如），七、無記如（avyākṛta-tathatā，無記真如），八、道如（mārga-tathatā，道真如），九、緣生如（pratītyasamutpāda-tathatā，緣起真如）。受生是開始，死亡是結束。四大、五根、心以及助心法，都有變異。大眾中有佛。如果佈施給大眾，得到的果報就大；如果單獨佈施給佛，功德則不如前者。一切佛和一切聲聞，都遵循同一條道路，獲得同一種解脫。一切行都是剎那生滅的。沒有一種法可以從此世度到後世。正地部執持此意義為根本。此部還執持其他不同的意義：過去和未來是存在的，有中陰法進入。有兩種所知，以及所識作意。是正業。沒有身業和口業。覺和觀

【English Translation】 English version: Meaning: First, to reveal the faults of birth and death. Second, to manifest the merits of liberation. Third, the 'Wu Suo Xian Ke Zhu Zi Bu' (無所顯可住子部, a sub-sect of Buddhism) holds this meaning as its foundation. Due to a verse from the root cause, this section is divided into four schools, namely the Dharma-uttarīyas (法上部), the Bhadrayānīyas (賢乘部), the Samkrāntivādins (正量弟子部), and the Sthavira-vana-vāsin (密林住部). The verse says:

'Having attained liberation, one falls back again, falling due to attachment and returning once more, Having reached a peaceful place, one wanders lovingly, following pleasure and thus reaching a place of joy.'

The Hetuvādins (正地部) hold this meaning as their foundation: the past and future do not exist, and neither do the present and the unconditioned (asaṃskṛta, 無為). There is simultaneous contemplation of the Four Noble Truths. If one sees the Truth of Suffering (duḥkha-satya, 苦諦), it is equivalent to seeing all the Truths. What is seen are the latent defilements (anuśaya, 隨眠) and afflictions (kleśa, 煩惱) of the Truths that have been seen before. It is neither mind nor mental factors, and there are no objects. Latent defilements and arisen afflictions are different. Latent defilements are not associated with the mind, while arisen afflictions are associated with the mind. Ordinary beings have nothing other than desire and hatred for the desire realm. The path does not have the five supernormal powers (abhijñā, 五神通). Devas (天) do not have Brahmā (夫嵐摩). There is no intermediate existence (antarābhava, 中陰). An Arhat's (阿羅漢) merit does not increase. The five aggregates of consciousness (vijñāna-skandha, 五識聚) have defilement and separation. The sixth aggregate of consciousness (manovijñāna-skandha, 六識聚) is associated with initial and sustained application of mind (vitarka-vicāra, 覺觀). Sometimes there are headed beings. The world does not have right view. The world does not have the roots of faith. There is no supramundane concentration. Initial and sustained application of mind are not unconditioned. There is cause without good. A Stream-enterer (Srota-āpanna, 須氀多阿半那) can regress. An Arhat cannot regress. The path factors are included in the Four Foundations of Mindfulness (smṛtyupasthāna, 四念處). There are nine types of unconditioned dharmas: 1. Cessation through discrimination (pratisaṃkhyā-nirodha, 思擇滅), 2. Cessation without discrimination (apratisaṃkhyā-nirodha, 非思擇滅), 3. Space (ākāśa, 虛空), 4. Non-self (anātman, 無我), 5. Good Suchness (śubha-tathatā, 善如), 6. Evil Suchness (aśubha-tathatā, 惡如), 7. Indeterminate Suchness (avyākṛta-tathatā, 無記如), 8. Path Suchness (mārga-tathatā, 道如), 9. Dependent Origination Suchness (pratītyasamutpāda-tathatā, 緣生如). Rebirth is the beginning, and death is the end. The four great elements, the five sense faculties, the mind, and the mental factors all undergo change. There is a Buddha in the Sangha. If one gives to the Sangha, the reward is great; if one gives separately to the Buddha, the merit is not as great. All Buddhas and all Śrāvakas (聲聞) follow the same path and attain the same liberation. All phenomena are momentary. No dharma transmigrates from this world to the next. The Hetuvādins hold this meaning as their foundation. This school also holds other different meanings: the past and future exist, and there is an intermediate state of existence that enters. There are two kinds of knowable objects, as well as attention to what is known. It is right action. There is no bodily or verbal action. Initial and sustained application of mind

是相應法。大地則劫住。依藪斗陂．恭敬事無有報。一切隨眠煩惱恒在。現世陰界入三法恒在。現世離法。偈言。

五法是決定　　諸苦從之生　無明心貪愛　　五見及諸業

諸部義本皆同。為執有異故成別部。法護部是執義本。僧中有佛世尊。依藪斗陂起恭敬有勝報。恭敬大眾則不及。佛道異聲聞道異。外道無五通。阿羅漢多身無漏。余所執與大眾部所執相似。善歲部。是執義本。法已是所滅。已是所離則無。未滅未離則有。若業果已熟則無。未熟則有。有為法不以過去法為因。以現在及未來法為因。一切諸行剎尼柯。有學法有果報。余所執與法護部所執相似。說度部是執義本。陰從前世至後世。若離聖道諸陰不滅。陰有本末。凡夫位中有聖法。有真實人。余所執與說一切有部所執相似。

舊所出經論中亦有十八部名。但音多訛異不復如本。今謹別存天竺本名。仍以論初大眾等名。次第相對翻之。翻殊難具。如義疏中釋也。

初分成兩部(天竺呼部為尼柯與)一摩訶僧耆柯部。二他(托夷反)毗(步夷反)梨與部次從摩訶僧耆柯部。又出三部。一猗(意紫反)柯毗(步夷反)與婆訶利柯部。二盧俱多羅婆拖部。三高俱梨柯部。亦言高俱胝(張持反)柯部。次從摩柯僧耆柯部。又出一部。名

【現代漢語翻譯】現代漢語譯本：這是相應的法則。如果安住于大地，劫難就會停止。如果依賴於叢林、水澤、山坡，恭敬供養將沒有好的果報。一切隨眠煩惱恒常存在。現世的陰、界、入這三種法恒常存在。現世要遠離這些法。偈語說：『五法是決定，諸苦從之生，無明心貪愛，五見及諸業。』各個部派的義理根本相同，因為執著的側重點不同，所以形成了不同的部派。法護部執著于義理的根本。僧團中有佛世尊。依賴於叢林、水澤、山坡而生起的恭敬供養會有殊勝的果報。恭敬大眾則不如恭敬佛。佛道與聲聞道不同。外道沒有五神通。阿羅漢多身無漏。其餘所執著的與大眾部所執著的相似。善歲部也執著于義理的根本。法如果是已經滅除的，已經遠離的，那就沒有了。如果還沒有滅除，還沒有遠離，那就是有的。如果業果已經成熟，就沒有了。如果還沒有成熟，那就是有的。有為法不以過去的法為因，而以現在和未來的法為因。一切諸行都是剎那生滅的。有學法有果報。其餘所執著的與法護部所執著的相似。說度部也執著于義理的根本。陰從前世延續到後世。如果離開了聖道，諸陰就不會滅除。陰有本末。凡夫位中有聖法。有真實的人。其餘所執著的與說一切有部所執著的相似。舊的經論中也有十八部派的名稱，但是因為音譯有很多訛誤，已經不像原本那樣了。現在謹慎地保留天竺原本的名稱，仍然按照論初的大眾等名稱，依次相對地翻譯。完全翻譯出來很困難，就像義疏中解釋的那樣。最初分成兩個部派（天竺稱部派為尼柯與）：一是摩訶僧祇柯部（Mahasanghika），二是他毗梨與部。其次從摩訶僧祇柯部，又分出三個部派：一是猗柯毗與婆訶利柯部，二是盧俱多羅婆拖部（Lokottaravada），三是高俱梨柯部，也叫高俱胝柯部。其次從摩柯僧祇柯部，又分出一部，名叫……

【English Translation】 English version: This is the corresponding Dharma. If one dwells on the earth, the kalpa will cease. If one relies on thickets, marshes, and slopes, respectful service will have no reward. All latent defilements are constantly present. The three dharmas of the present world—skandhas (form, feeling, perception, mental formations, consciousness), realms (ayatana), and entrances (dhatu)—are constantly present. In the present world, one should be apart from these dharmas. A verse says: 'The five dharmas are decisive; all suffering arises from them: ignorance, mind, greed, love, the five views, and all karmas.' The fundamental meanings of all schools are the same, but they form separate schools because of differences in their attachments. The Dharmagupta school is attached to the fundamental meaning. In the Sangha, there is the World-Honored One, the Buddha. Respectful service arising from reliance on thickets, marshes, and slopes has superior rewards. Respecting the Sangha is not as good as respecting the Buddha. The Buddha's path is different from the path of the Sravakas (listeners). Non-Buddhists do not have the five supernormal powers (abhijna). Arhats have multiple bodies without outflows (anasrava). The rest of their attachments are similar to those of the Mahasanghika school. The Samkrantika school is also attached to the fundamental meaning. If a dharma is already extinguished, already separated from, then it does not exist. If it is not yet extinguished, not yet separated from, then it exists. If the result of karma is already ripe, then it does not exist. If it is not yet ripe, then it exists. Conditioned dharmas do not take past dharmas as their cause, but take present and future dharmas as their cause. All phenomena are momentary (ksanika). The dharmas of those still learning (saiksa) have karmic rewards. The rest of their attachments are similar to those of the Dharmagupta school. The Sautrantika school is also attached to the fundamental meaning. The skandhas (kandha) continue from the previous life to the next life. If one is apart from the holy path, the skandhas will not be extinguished. The skandhas have a beginning and an end. In the position of ordinary beings, there are holy dharmas. There are real persons. The rest of their attachments are similar to those of the Sarvastivada school. In the old sutras and treatises, there are also names of the eighteen schools, but because the transliterations have many errors, they are no longer like the originals. Now, the original names from India are carefully preserved, and they are still translated in order, relative to the names of the Mahasanghika and others at the beginning of the treatise. It is difficult to translate them completely, just as explained in the commentaries. Initially, it was divided into two schools (in India, schools are called Nikaya): first, the Mahasanghika (Mahasanghika) school; second, the Sthavira school. Next, from the Mahasanghika school, three more schools emerged: first, the Ekavyavaharika school; second, the Lokottaravada (Lokottaravada) school; third, the Gokulika school, also called the Gokutica school. Next, from the Mahasanghika school, another school emerged, called...

婆吼輸底(張履反)柯部。次從摩訶僧耆柯部。又出一部。名波羅若(然阇反)底(張履反)婆拖部。次有外道。名摩訶提婆。于摩訶僧耆柯部中出家。自分成兩部。一支底(張履反)與世羅(良我反)部二郁多羅世羅(良我反)部。他毗與部又分成二部。一薩婆阿私底(張梨反)婆拖部。亦名醯兜婆拖部。二醯摩跋多部。亦名他毗梨與部。次從薩婆阿私底婆拖部。又出一部。名跋私弗底(張梨反)梨與部。次從跋私弗底梨與部。又出四部。一達謨多梨與部。二跋陀與尼與部。三三眉底(張梨反)與部。四山拖伽梨柯部。次從薩婆阿私底婆拖部。又與一部。名彌(三梨反)嬉(欣梨反)舍婆柯部。次從彌嬉舍婆柯部。又出一部。名達摩及多部。次從薩婆阿私底婆陀部。又出一部。名蘇跋梨沙柯部。亦名柯尸悲(方梨反)與部。次從薩婆阿私底婆拖部。又出一部。名僧千蘭底(張履反)婆拖部。亦名修丹闌多婆拖部。

部執異論一卷

【現代漢語翻譯】現代漢語譯本：婆吼輸底（Bahushruti，多聞部）。其次是從摩訶僧耆柯部（Mahasanghika，大眾部）分出。又分出一部，名為波羅若底婆拖部（Prajnatara-vadins，般若多羅部）。之後有外道，名為摩訶提婆（Mahadeva，大天），在摩訶僧耆柯部中出家，自己分成兩部：一支底與世羅部（Caityakas and Sailas，制多山部和 शैल 部），二郁多羅世羅部（Uttarasailas， उत्तरशैल 部）。他毗與部（Theriyas，上座部）又分成二部：一薩婆阿私底婆拖部（Sarvastivadins，一切有部），也名醯兜婆拖部（Hetuvadins，因論部），二醯摩跋多部（Haimavatas，雪山部），也名他毗梨與部（Theriyas，上座部）。其次是從薩婆阿私底婆拖部，又分出一部，名為跋私弗底梨與部（Vatsiputriyas，犢子部）。其次是從跋私弗底梨與部，又分出四部：一達謨多梨與部（Dharmottariyas，法上部），二跋陀與尼與部（Bhadrayaniyas，賢胄部），三三眉底與部（Sammitiyas，正量部），四山拖伽梨柯部（Sandagaliyas，密林山部）。其次是從薩婆阿私底婆拖部，又分出一部，名為彌嬉舍婆柯部（Mahisasakas，彌沙塞部）。其次是從彌嬉舍婆柯部，又分出一部，名為達摩及多部（Dharmaguptakas，法藏部）。其次是從薩婆阿私底婆陀部，又分出一部，名為蘇跋梨沙柯部（Suvarsakas，說一切有部），也名柯尸悲與部（Kasyapiyas，迦葉部）。其次是從薩婆阿私底婆拖部，又分出一部，名為僧千蘭底婆拖部（Samkrantivadins，僧伽蘭多部），也名修丹闌多婆拖部（Sutrantikas，經量部）。《部執異論》一卷

【English Translation】 English version: The Bahushrutiyas (Bahushruti, the 'well-learned' or 'those who have heard much'). Next, from the Mahasanghikas (Mahasanghika, the 'Great Assembly') a further school emerged. And then another school emerged, named the Prajnatara-vadins (Prajnatara-vadins, those who emphasize wisdom). After this, there was a heretic named Mahadeva (Mahadeva, Great God), who became a monk within the Mahasanghika school and divided it into two schools: the Caityakas and Sailas (Caityakas and Sailas, those of the stupas and the mountains), and the Uttarasailas (Uttarasailas, the northern mountains). The Theriyas (Theriyas, the elders) then split into two schools: the Sarvastivadins (Sarvastivadins, those who assert everything exists), also known as the Hetuvadins (Hetuvadins, those who emphasize causes), and the Haimavatas (Haimavatas, those of the Himalayas), also known as the Theriyas (Theriyas, the elders). Next, from the Sarvastivadins, another school emerged, named the Vatsiputriyas (Vatsiputriyas, the descendants of Vatsa). Next, from the Vatsiputriyas, four schools emerged: the Dharmottariyas (Dharmottariyas, those who emphasize the highest Dharma), the Bhadrayaniyas (Bhadrayaniyas, those of the auspicious vehicle), the Sammitiyas (Sammitiyas, those who are measured), and the Sandagaliyas (Sandagaliyas, those of the dense forest). Next, from the Sarvastivadins, another school emerged, named the Mahisasakas (Mahisasakas). Next, from the Mahisasakas, another school emerged, named the Dharmaguptakas (Dharmaguptakas, those who guard the Dharma). Next, from the Sarvastivadins, another school emerged, named the Suvarsakas (Suvarsakas), also known as the Kasyapiyas (Kasyapiyas, those of Kasyapa). Next, from the Sarvastivadins, another school emerged, named the Samkrantivadins (Samkrantivadins, those who transfer), also known as the Sutrantikas (Sutrantikas, those who rely on the sutras). 《A Treatise on the Differences of Doctrines Among the Schools》, one fascicle.