---
title: "異部宗輪論疏述記 · No. 844-B 鍥異部宗輪論述記敘"
description: "《異部宗輪論疏述記》由唐代高僧窺基撰述，是對世親菩薩《異部宗輪論》的權威註疏。該書成書於中國佛教鼎盛時期，系統闡述了印度佛教部派分裂的歷史淵源、各宗派教義差異及思想演變。內容涵蓋二十部派的主要學說，以唯識思想為基礎進行精闢析義，被譽為研究部派佛教的關鍵典籍。此疏不僅展現窺基深厚的學養，更為漢傳佛教判教理論奠定重要基礎，在佛教文獻學與教理研究領域具有不可替代的學術價值。"
url: "https://rushiwowen.co/en/r/cmcwuq3pp0495le04bkjoidd5"
---

### No. 844-B鍥異部宗輪論述記敘

> Preface to the Treatise on the Doctrine of the Eighteen Sects

如來泥洹後雖世間眼滅而迦葉末田等傳持法藏微言尚存焉經百有餘年暨乎鞠多之學無所稟大天之辯亂真詮乖競肇興部黨為二所謂大眾上座是也從此以降上座破成十一部大眾分為九部以如是見網為纏使其學者眩亂𢇇無緒泣大路有岐矣世友大菩薩挺生于四百歲後熾然慧炬作世明燈又嘆緇流澆浮甲是乙非蜂起溪分因造此論以解紛指歸焉且傳度支那國者陳真諦始譯竝製疏唐三藏糾正前譯重出新翻基公編為述記剔抉古師之未了於舊疏繁文筆則筆削則削實大作也何止讀小論有裨而已哉於大乘教中為攘斥部執撮略而出一二者亦不必攬此成文則寧得知其起盡耶繇旃卒加倭訓壽梓欲布遐邇冀好古之徒思折杖爭衣之喻又擇取沙中真金矣

> After the Tathāgata's Parinirvāṇa, though the world's eye was extinguished, elders like Kāśyapa and Madhyāntika preserved the Dharma treasury, and the subtle teachings still remained. Over a hundred years later, during the age of Udāyin, learning lacked a true master, and the arguments of Mahādeva distorted the true meaning. Disputes arose, and the Saṅgha split into two factions: the Mahāsāṃghika and the Sthavira. From then on, the Sthavira further divided into eleven schools, and the Mahāsāṃghika into nine. Practitioners became entangled in these net-like views, confused and directionless, weeping at the crossroads where the Dharma path had diverged. Then the great Bodhisattva Vasumitra appeared four hundred years later. Blazing the torch of wisdom, he became a bright lamp for the world. Grieving over the shallow and turbulent monastic community—where one faction claimed "This is right" and another "That is wrong," swarming like bees and splitting like streams—he composed this treatise to resolve disputes and point the way home. When this text was transmitted to China, Master Paramārtha of the Chen Dynasty first translated it and wrote a commentary. Later, the Great Tang Tripiṭaka Master Xuanzang corrected the earlier translation and produced a new version. His disciple Kuiji compiled it into a detailed record, clarifying what earlier masters had not understood, and editing the lengthy old commentaries—additions and deletions were made with great care. This was truly a monumental work, far more than just reading a minor treatise. In the Mahāyāna tradition, it serves to refute sectarian attachments, distilling and extracting key points. Without studying this text, how could one grasp the full scope of these teachings? Finally, a Japanese scholar added Japanese readings and prepared woodblocks for printing, aiming to spread this work far and wide. It is hoped that lovers of antiquity will reflect on the metaphors of breaking a staff and vying for a robe, and pick out the true gold from the sands.

旹元祿九年丙子仲夏穀旦奧州仙臺龍寶住持比丘長與實養書于洛之東山智積輪下僑居

> In the summer of 1677, the monk Changyu Shiyang, abbot of Longbao Temple in Sendai, Oshu, wrote this while residing temporarily at the foot of Mount Higashiyama in the capital.