About 異部宗輪論

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The *Treatise on the Divisions and Cycles of the Schools* was composed by the Bodhisattva Vasumitra and translated into Chinese by the Dharma Master Xuanzang of the Tang Dynasty. This treatise was compiled during the period of the schisms among the Buddhist schools. It systematically summarizes the process of division from the two root schools—the Sthaviravāda and the Mahāsāṃghika—into the twenty schools over the four hundred years following the Buddha's parinirvāṇa, along with the doctrinal tenets and key points of debate of each school. Its content encompasses core divergences in doctrine, vinaya, and cosmology, making it an authoritative text for studying the evolution of early Buddhist thought. As an important canonical work in Chinese Buddhism, it provides a crucial framework for understanding the developmental trajectory of early Buddhism, possessing both historical and doctrinal value. It is esteemed as a comprehensive treatise outlining the schools of early Buddhism.

後即於此第二百年。大眾部中流出三部。一一說部。二說出世部。三雞胤部。次後於此第二百年。大眾部中復出一部。名多聞部。次後於此第二百年。大眾部中更出一部。名說假部。第二百年滿時。有一出家外道。捨邪歸正。亦名大天。大眾部中出家受具。多聞精進。居制多山。與彼部僧重詳五事。因茲乖諍分為三部。一制多山部。二西山住部。三北山住部。如是大眾部四破或五破。本末別說合成九部。一大眾部。二一說部。三說出世部。四雞胤部。五多聞部。六說假部。七制多山部。八西山住部。九北山住部。其上座部經爾所時一味和合。三百年初有少乖諍。分為兩部。一說一切有部。亦名說因部。二即本上座部。轉名雪山部。後即於此第三百年。從說一切有部流出一部。名犢子部。次後於此第三百年。從犢子部流出四部。一法上部。二賢胄部。三正量部。四密林山部。次後於此第三百年。從說一切有部。復出一部。名化地部。次後於此第三百年。從化地部流出一部。名法藏部。自稱我襲採菽氏師。至三百年末。從說一切有部。復出一部。名飲光部。亦名善歲部。至第四百年初。從說一切有部。復出一部。名經量部。亦名說轉部。自稱我以慶喜為師。如是上座部七破或八破。本末別說成十一部。一說一切有部。二雪山部。三犢子部。四法上部。五賢胄部。六正量部。七密林山部。八化地部。九法藏部。十飲光部。十一經量部。如是諸部。本宗末宗同義異義。我今當說。此中大眾部。一說部。說出世部。雞胤部。本宗同義者。謂四部同說。諸佛世尊皆是出世。一切如來無有漏法。諸如來語皆轉法輪。佛以一音說一切法。世尊所說無不如義。如來色身實無邊際。如來威力亦無邊際。諸佛壽量亦無邊際。佛化有情令生淨信無厭足心。佛無睡夢。如來答問不待思惟。佛一切時不說名等。常在定故。然諸有情。謂說名等歡喜踊躍。一剎那心了一切法。一剎那心相應般若知一切法。諸佛世尊盡智無生智恒常隨轉。乃至般涅槃。一切菩薩入母胎中。皆不執受羯剌藍頞部曇閉尸鍵南為自體。一切菩薩入母胎時。作白象形。一切菩薩出母胎時。皆從右脇。一切菩薩不起欲想恚想害想。菩薩為欲饒益有情。願生惡趣隨意能往。以一剎那現觀邊智。遍知四諦諸相差別。眼等五識身有染有離染。色無色界具六識身。五種色根肉團為體。眼不見色。耳不聞聲。鼻不嗅香。舌不嘗味。身不覺觸。在等引位有發語言。亦有調伏心。亦有淨作意。所作已辦無容受法。諸預流者。心心所法能了自性。有阿羅漢為餘所誘。猶有無知。亦有猶豫。他令悟入道因聲起。苦能引道。苦言能助。慧為加行。能滅眾苦。亦能引樂。苦亦是食。第八地中亦得久住。乃至性地法皆可說有退。預流者有退義。阿羅漢無退義。無世間正見。無世間信根。無無記法。入正性離生時。可說斷一切結。諸預流者。造一切惡唯除無間。佛所說經皆是了義。無為法有九種。一擇滅。二非擇滅。三虛空。四空無邊處。五識無邊處。六無所有處。七非想非非想處。八緣起支性。九聖道支性。心性本淨客隨煩惱之所雜染。說為不淨。隨眠非心。非心所法。亦無所緣。隨眠異纏。纏異隨眠。應說隨眠與心不相應。纏與心相應。過去未來非實有體。一切法處非所知非所識量。非所通達。都無中有。諸預流者亦得靜慮。如是等是本宗同義。此四部末宗異義者。如如聖諦諸相差別。如是如是。有別現觀。有少法是自所作。有少法是他所作。有少法是俱所作。有少法從眾緣生。有於一時二心俱起。道與煩惱容俱現前。業與異熟有俱時轉。種即為芽。色根大種有轉變義。心心所法無轉變義。心遍於身。心隨依境。卷舒可得。諸如是等末宗所執。展轉差別有無量門。其多聞部本宗同義。謂佛五音是出世教。一無常。二苦。三空。四無我。五涅槃寂靜。此五能引出離道故。如來餘音是世間教。有阿羅漢為餘所誘。猶有無知。亦有猶豫。他令悟入道因聲起。餘所執多同說一切有部。其說假部本宗同義。謂苦非蘊。十二處非真實。諸行相待展轉和合。假名為苦。無士夫用。無非時死。先業所得。業增長為因。有異熟果轉。由福故得聖道。道不可修。道不可壞。餘義多同大眾部執。制多山部。西山住部。北山住部。如是三部本宗同義。謂諸菩薩不脫惡趣。於窣堵波興供養業。不得大果。有阿羅漢為餘所誘。此等五事及餘義門。所執多同大眾部說。說一切有部本宗同義者。謂一切有部諸是有者。皆二所攝。一名二色。過去未來體亦實有。一切法處皆是所知。亦是所識及所通達。生老住無常相。心不相應行蘊所攝。有為事有三種。無為事亦有三種。三有為相別有實體。三諦是有為。一諦是無為。四聖諦漸現觀。依空無願二三摩地。俱容得入正性離生。思惟欲界行入正性離生。若已得入正性離生。十五心頃說名行向。第十六心說名住果。世第一法一心三品。世第一法定不可退。預流者無退義。阿羅漢有退義。非諸阿羅漢皆得無生智。異生能斷欲貪瞋恚。有諸外道能得五通。亦有天中住梵行者。七等至中覺支可得。非餘等至。一切靜慮皆念住攝。不依靜慮。得入正性離生。亦得阿羅漢果。若依色界無色界身。雖能證得阿羅漢果。而不能入正性離生。依欲界身非但能入正性離生。亦能證得阿羅漢果。北俱盧洲無離染者。聖不生彼及無想天。四沙門果非定漸得。若先已入正性離生。依世俗道有證一來及不還果。可說四念住能攝一切法。一切隨眠皆是心所。與心相應有所緣境。一切隨眠皆纏所攝。非一切纏皆隨眠攝。緣起支性定是有為。亦有緣起支隨阿羅漢轉。有阿羅漢增長福業。唯欲色界定有中有。眼等五識身有染離染。但取自相唯無分別。心心所法體各實有。心及心所定有所緣。自性不與自性相應。心不與心相應。有世間正見。有世間信根。有無記法諸阿羅漢亦有非學非無學法。諸阿羅漢皆得靜慮。非皆能起靜慮現前。有阿羅漢猶受故業。有諸異生住善心死。在等引位必不命終。佛與二乘解脫無異。三乘聖道各有差別。佛慈悲等不緣有情。執有有情。不得解脫。應言菩薩猶是異生。諸結未斷。若未已入正性離生。於異生地未名超越。有情但依現有執受相續假立。說一切行皆剎那滅。定無少法能從前世轉至後世。但有世俗補特伽羅。說有移轉。活時行聚即無餘滅。無轉變諸蘊。有出世靜慮。尋亦有無漏。有善是有因。等引位中無發語者。八支聖道是正法輪。非如來語皆為轉法輪。非佛一音能說一切法。世尊亦有不如義言。佛所說經非皆了義。佛自說有不了義經。此等名為本宗同義末宗異義。其類無邊。其雪山部本宗同義。謂諸菩薩猶是異生。菩薩入胎不起貪愛。無諸外道能得五通。亦無天中住梵行者。有阿羅漢為餘所誘。猶有無知。亦有猶豫。他令悟入。道因聲起。餘所執多同說一切有部。其犢子部本宗同義。謂補特伽羅非即蘊離蘊。依蘊處界假施設名。諸行有暫住。亦有剎那滅。諸法若離補特伽羅。無從前世轉至後世。依補特伽羅可說有移轉。亦有外道能得五通。五識無染亦非離染。若斷欲界修所斷結。名為離欲。非見所斷。即忍名相。世第一法名能趣入正性離生。若已得入正生離生。十二心須說名行向。第十三心說名住果。有如是等多差別義。因釋一頌執義不同。從此部中流出四部。謂法上部。賢胄部。正量部。密林山部。所釋頌言。已解脫更墮。墮由貪復還。獲安喜所樂。隨樂行至樂。其化地部本宗同義。謂過去未來是無現在。無為是有。彌四聖諦一時現觀。見苦諦時能見諸諦。要已見者能如是見。隨眠非心亦非心所。亦無所入。眠與纏異。隨眠自性心不相應。纏自性心相應。異生不斷欲貪瞋恚。無諸外道能得五通。亦無天中住梵行者。定無中有。無阿羅漢增長福業。五識有染亦有離染。六識皆與尋伺相應。亦有齊首補特伽羅。有世間正見。無世間信根。無出世靜慮。亦無無漏尋伺。若非有因預流有退。諸阿羅漢定無退者。道支皆是念住所攝。無為法有九種。一擇滅。二非擇滅。三虛空。四不動。五善法真如。六不善法真如。七無記法真如。八道支真如。九緣起真如。入胎為初命終為後。色根大種皆有轉變。心心所法亦有轉變。僧中有佛。故施僧者便獲大果。非別施佛。佛與二乘皆同一道同一解脫。說一切行皆剎那滅。定無少法能從前世轉至後世。此等是彼本宗同義。其末宗異義者。謂說實有過去未來。亦有中有。一切法處皆是所知。亦是所識。業實是思。無身語業。尋伺相應。大地劫住。於窣堵波興供養業。所獲果少。隨眠自性恒居現在。諸薀處界亦恒現在。此部末宗。因釋一頌執義有異。如彼頌言。

Then, within this second century, three schools emerged from the Mahāsāṃghika. First, the Ekavyāvahārika. Second, the Lokottaravāda. Third, the Kaukkutika.

Subsequently, within this same second century, another school emerged from the Mahāsāṃghika, named the Bahuśrutīya.

Later still, within this second century, yet another school emerged from the Mahāsāṃghika, named the Prajñaptivāda.

At the end of the second century, there was a former non-Buddhist ascetic who renounced his wrong views and embraced the true Dharma. He was also named Mahādeva. He took ordination and received full precepts within the Mahāsāṃghika. Being learned and diligent, he resided on the Caitya mountain. With the monks of that school, he re-examined the Five Points, and because of this disagreement, they split into three schools: the Caityaśaila, the Aparaśaila, and the Uttaraśaila.

Thus, the Mahāsāṃghika split four or five times. Counting the original and its offshoots separately, they formed nine schools: 1. Mahāsāṃghika 2. Ekavyāvahārika 3. Lokottaravāda 4. Kaukkutika 5. Bahuśrutīya 6. Prajñaptivāda 7. Caityaśaila 8. Aparaśaila 9. Uttaraśaila

As for the Sthavira school, for a long time they remained harmonious and unified. At the beginning of the third century, a minor disagreement arose, and they split into two schools: 1. Sarvāstivāda, also known as Hetuvāda. 2. The original Sthavira school, which then changed its name to Haimavata.

Later, within this third century, one school emerged from the Sarvāstivāda, named the Vātsīputrīya.

Subsequently, within this third century, four schools emerged from the Vātsīputrīya: 1. Dharmottarīya 2. Bhadrayānīya 3. Saṃmitīya 4. Ṣaṇṇagarika

Later, within this third century, another school emerged from the Sarvāstivāda, named the Mahīśāsaka.

Later, within this third century, one school emerged from the Mahīśāsaka, named the Dharmaguptaka. They claimed, "We follow the teacher Saṃjaya-vairāṭīputra."

Towards the end of the third century, another school emerged from the Sarvāstivāda, named the Kāśyapīya, also known as the Suvarṣaka.

At the beginning of the fourth century, another school emerged from the Sarvāstivāda, named the Sautrāntika, also known as the Saṃkrāntivādin. They claimed, "We take Ānanda as our teacher."

Thus, the Sthavira school split seven or eight times. Counting the original and its offshoots separately, they formed eleven schools: 1. Sarvāstivāda 2. Haimavata 3. Vātsīputrīya 4. Dharmottarīya 5. Bhadrayānīya 6. Saṃmitīya 7. Ṣaṇṇagarika 8. Mahīśāsaka 9. Dharmaguptaka 10. Kāśyapīya 11. Sautrāntika

Now, regarding the shared and differing doctrines of these schools, their fundamental tenets and later interpretations, I shall now explain.

**The Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kaukkutika Schools: Shared Fundamental Tenets**

These four schools share the following fundamental tenets: * All Buddhas, the World-Honored Ones, are supramundane. * All Tathāgatas are free from defilements. * All utterances of the Tathāgatas turn the Wheel of Dharma. * The Buddha can teach all dharmas with a single sound. * There is nothing spoken by the World-Honored One that is not in accordance with meaning. * The physical body of the Tathāgata is truly boundless. * The majestic power of the Tathāgata is also boundless. * The lifespan of Buddhas is also boundless. * The Buddha tirelessly guides sentient beings to generate pure faith. * The Buddha does not sleep or dream. * The Tathāgata answers questions without prior deliberation. * The Buddha, being constantly in meditative concentration, does not utter names, etc., at all times. However, sentient beings, hearing names, etc., rejoice and are delighted. * In a single moment of thought, one can fully comprehend all dharmas. * The wisdom associated with a single moment of thought knows all dharmas. * The wisdom of cessation and the wisdom of non-arising constantly accompany all Buddhas, the World-Honored Ones, until their final Nirvāṇa. * All Bodhisattvas, upon entering their mother's womb, do not grasp the kalala, arbuda, peśī, and ghana stages as their self. * All Bodhisattvas, upon entering their mother's womb, take the form of a white elephant. * All Bodhisattvas are born from their mother's right side. * Bodhisattvas do not give rise to thoughts of desire, hatred, or harm. * For the sake of benefiting sentient beings, Bodhisattvas can voluntarily be reborn in unfortunate realms as they wish. * With the wisdom arising at the moment of insight, one can fully know the specific characteristics of the Four Noble Truths in a single moment. * The five sense consciousnesses (eye, etc.) can be defiled or free from defilement. * The form and formless realms possess all six consciousnesses. * The five physical sense faculties have the physical body as their basis. * The eye does not see form; the ear does not hear sound; the nose does not smell scent; the tongue does not taste flavor; the body does not feel contact. * In the state of meditative absorption, there can be speech, tamed mind, and pure mental application. * For those who have completed their task (Arhats), there is no further experiencing of conditioned dharmas. * The mental factors of a Stream-enterer can cognize their own nature. * There are Arhats who can be led astray by others, who still have ignorance, and who still have doubts. * The path can be awakened in one by others; the path arises conditioned by sound. * Suffering can lead to the path; words about suffering can aid it. * Wisdom is the preparatory practice that can extinguish all suffering and also lead to happiness. * Suffering is also nutriment. * One can dwell for a long time even in the eighth stage (of the Bodhisattva path). * Up to the stage of being destined for enlightenment, it can be said that there is regression. * A Stream-enterer has the meaning of regression; an Arhat does not have the meaning of regression. * There is no mundane right view; there is no mundane faculty of faith. * There is no indeterminate (avyākṛta) dharma. * Upon entering the certainty of right nature, it can be said that all fetters are severed. * Stream-enterers can commit all evil deeds except the five heinous crimes. * All sūtras spoken by the Buddha are of definitive meaning. * Unconditioned dharmas are of nine kinds: 1. Cessation through discernment 2. Cessation not through discernment 3. Space 4. The sphere of infinite space 5. The sphere of infinite consciousness 6. The sphere of nothingness 7. The sphere of neither perception nor non-perception 8. The nature of the links of dependent origination 9. The nature of the limbs of the noble path * The intrinsic nature of the mind is pure; it is said to be impure due to being stained by adventitious afflictions. * Latent tendencies are not mind, not mental factors, and have no object. * Latent tendencies are different from active afflictions; active afflictions are different from latent tendencies. * It should be said that latent tendencies are not associated with the mind, while active afflictions are associated with the mind. * Past and future do not have real substance. * All dharmas are not objects of knowledge, not objects of cognition, not objects of penetration. * There is definitely no intermediate existence. * Stream-enterers can also attain meditative absorptions.

These are the shared fundamental tenets of these four schools.

**The Later Interpretations and Differing Tenets of These Four Schools**

As for their later interpretations and differing tenets: For example, regarding the specific characteristics of the Noble Truths, there are different types of direct insight. Some dharmas are created by oneself, some by others, some by both, and some arise from various conditions. At times, two minds can arise simultaneously. The path and afflictions can manifest together. Karma and its result can mature simultaneously. The seed itself becomes the sprout. The material sense faculties and primary elements have the meaning of transformation, while mind and mental factors do not have the meaning of transformation. The mind pervades the entire body. The mind expands and contracts according to its object. Such later tenets held by these schools exhibit countless variations and differences.

**The Bahuśrutīya School: Shared Fundamental Tenets**

The shared fundamental tenets of the Bahuśrutīya school are: * The Buddha's five teachings—impermanence, suffering, emptiness, non-self, and the peace of Nirvāṇa—are supramundane teachings because these five can lead to the path of liberation. * The Buddha's other teachings are mundane. * There are Arhats who can be led astray by others, who still have ignorance, and who still have doubts. * The path can be awakened in one by others; the path arises conditioned by sound. * Their other tenets are mostly the same as those of the Sarvāstivāda.

**The Prajñaptivāda School: Shared Fundamental Tenets**

The shared fundamental tenets of the Prajñaptivāda school are: * Suffering is not the aggregates. The twelve sense fields are not real. * Conditioned phenomena, mutually dependent and combined, are provisionally designated as "suffering." * There is no agent performing actions. There is no untimely death. * What is obtained is due to past karma. Karma increases as a cause, producing resultant fruits. * One attains the noble path due to merit. The path cannot be cultivated; the path cannot be destroyed. * Their other tenets are mostly the same as those of the Mahāsāṃghika.

**The Caityaśaila, Aparaśaila, and Uttaraśaila Schools: Shared Fundamental Tenets**

The shared fundamental tenets of these three schools are: * Bodhisattvas are not free from unfortunate realms. * Making offerings at stūpas does not yield great fruit. * There are Arhats who can be led astray by others. * Their views on these Five Points and other topics are mostly the same as those of the Mahāsāṃghika.

**The Sarvāstivāda School: Shared Fundamental Tenets**

The shared fundamental tenets of the Sarvāstivāda school are: * All that exists is included in two categories: name and form. * Past and future also have real substance. * All dharmas are objects of knowledge, objects of cognition, and objects of penetration. * The characteristics of birth, aging, abiding, and impermanence belong to the aggregate of formations dissociated from mind. * Conditioned dharmas are of three kinds; unconditioned dharmas are also of three kinds. * The three characteristics of the conditioned have their own distinct real substance. * Three of the Noble Truths are conditioned; one Truth is unconditioned. * The Four Noble Truths are realized gradually through direct insight. * One can enter the certainty of right nature based on the concentrations of emptiness or wishlessness. * Contemplating the formations of the desire realm, one enters the certainty of right nature. * Having entered the certainty of right nature, the fifteen moments of thought are called the path of practice. The sixteenth moment is called the fruition of attainment. * The supreme mundane dharma is a single mind with three grades. The supreme mundane dharma definitely cannot regress. * A Stream-enterer has no meaning of regression; an Arhat has the meaning of regression. * Not all Arhats attain the wisdom of non-arising. * Ordinary persons can sever desire and hatred. * There are non-Buddhists who can attain the five superknowledges. * There are also beings in heavenly realms who observe pure conduct. * The limbs of enlightenment can be attained in the seven attainments, not in the other attainments. * All meditative absorptions are included within the foundations of mindfulness. * One can enter the certainty of right nature and attain Arhatship without relying on meditative absorption. * Although one can attain Arhatship with a form realm or formless realm body, one cannot enter the certainty of right nature with such a body. * With a desire realm body, one can not only enter the certainty of right nature but also attain Arhatship. * In the northern continent of Uttarakuru, there are none who have attained dispassion. Noble ones are not born there or in the heaven of non-perception. * The four fruits of the śramaṇa are not necessarily attained gradually. * If one has already entered the certainty of right nature, one can, through worldly paths, attain the fruits of Once-returner and Non-returner. * It can be said that the four foundations of mindfulness encompass all dharmas. * All latent tendencies are mental factors, associated with the mind, and have an object. * All latent tendencies are included within active afflictions, but not all active afflictions are included within latent tendencies. * The nature of the links of dependent origination is definitely conditioned. * There are also links of dependent origination that continue for an Arhat. * There are Arhats who increase their meritorious karma. * The intermediate existence exists only in the desire and form realms. * The five sense consciousnesses can be defiled or free from defilement, apprehend only their specific objects, and are non-conceptual. * Mind and mental factors each have real substance. * Mind and mental factors definitely have an object. * A nature is not associated with itself. Mind is not associated with mind. * There is mundane right view. There is the mundane faculty of faith. There are indeterminate dharmas. * There are also dharmas for Arhats that are neither training nor beyond training. * All Arhats attain meditative absorptions, but not all can manifest them. * There are Arhats who still experience the results of past karma. * There are ordinary persons who die with a wholesome mind. * One definitely does not die while in meditative absorption. * The liberation of the Buddha and the two vehicles is not different. * The noble paths of the three vehicles are each distinct. * The Buddha's compassion, etc., does not take sentient beings as its object. To grasp at sentient beings is to not attain liberation. * It should be said that a Bodhisattva is still an ordinary person, with fetters not yet severed. If one has not yet entered the certainty of right nature, one has not transcended the state of an ordinary person. * Sentient beings are only provisionally designated based on the presently existing, appropriated continuum. * All conditioned things are momentary. Definitely no dharma can transfer from a previous life to a later life. There is only a conventional person said to undergo transition. At death, the aggregate of activities ceases without remainder. There is no transformation of the aggregates. * There are supramundane meditative absorptions. Investigation can also be undefiled. * Wholesome dharmas have a cause. * In meditative absorption, there is no speech. * The eightfold noble path is the true turning of the Dharma wheel. Not all utterances of the Tathāgata are for turning the Dharma wheel. * The Buddha cannot teach all dharmas with a single sound. * The World-Honored One also has utterances not in accordance with meaning. * Not all sūtras spoken by the Buddha are of definitive meaning. The Buddha himself said there are sūtras of provisional meaning.

These are called the shared fundamental tenets of the Sarvāstivāda. Their later interpretations and differing tenets are innumerable.

**The Haimavata School: Shared Fundamental Tenets**

The shared fundamental tenets of the Haimavata school are: * Bodhisattvas are still ordinary persons. * When a Bodhisattva enters the womb, no craving arises. * There are no non-Buddhists who can attain the five superknowledges. * There are also no beings in heavenly realms who observe pure conduct. * There are Arhats who can be led astray by others, who still have ignorance, and who still have doubts. * The path can be awakened in one by others; the path arises conditioned by sound. * Their other tenets are mostly the same as those of the Sarvāstivāda.

**The Vātsīputrīya School: Shared Fundamental Tenets**

The shared fundamental tenets of the Vātsīputrīya school are: * The person is neither identical to nor separate from the aggregates. It is a provisional designation based on the aggregates, sense fields, and elements. * Conditioned phenomena have temporary duration and also momentary cessation. * If dharmas are separate from the person, nothing transfers from a previous life to a later life. Based on the person, it can be said there is transition. * There are non-Buddhists who can attain the five superknowledges. * The five sense consciousnesses are not defiled, nor are they free from defilement. * Severing the fetters to be abandoned by cultivation in the desire realm is called freedom from desire, not those to be abandoned by seeing. * Forbearance is called the characteristic. The supreme mundane dharma is called that which leads to entering the certainty of right nature. * Having entered the certainty of right nature, the twelve moments of thought are called the path of practice. The thirteenth moment is called the fruition of attainment.

There are many such differing tenets. Because of interpreting one verse, they held different views, and from this school emerged four schools: the Dharmottarīya, Bhadrayānīya, Saṃmitīya, and Ṣaṇṇagarika. The verse they interpreted says: "Having been liberated, one falls again. Falling is due to craving, one returns again. Obtaining the happiness of security, Following happiness, one proceeds to bliss."

**The Mahīśāsaka School: Shared Fundamental Tenets**

The shared fundamental tenets of the Mahīśāsaka school are: * Past and future do not exist; only the present exists. The unconditioned exists. * The Four Noble Truths are realized simultaneously through direct insight. When one sees the truth of suffering, one sees all truths. Only one who has already seen can see in this way. * Latent tendencies are not mind, not mental factors, and have no basis. Latent tendencies and active afflictions are different. The nature of latent tendencies is not associated with the mind. The nature of active afflictions is associated with the mind. * Ordinary persons do not sever desire and hatred. * There are no non-Buddhists who can attain the five superknowledges. * There are also no

其法藏部本宗同義。謂佛雖在僧中所攝。然別施佛果大非僧。於窣堵波興供養業獲廣大果。佛與二乘解脫雖一。而聖道異。無諸外道能得五通。阿羅漢身皆是無漏。餘義多同大眾部執。其飲光部本宗同義。謂若法已斷已遍知則無。未斷未遍知則有。若業果已熟則無。業果未熟則有。有諸行以過去為因。無諸行以未來為因。一切行皆剎那滅。諸有學法有異熟果。餘義多同法藏部執。其經量部本宗同義。謂說諸薀有從前世轉至後世。立說轉名非離聖道。有薀永滅。有根邊薀。有一味薀。異生位中亦有聖法。執有勝義補特伽羅。餘所執多同說一切有部。三藏法師翻此論竟。述重譯意。乃說頌曰。

The Dharmaguptaka school shares the same fundamental tenets. They hold that although the Buddha is included within the Sangha, offerings made specifically to the Buddha yield far greater merit than those made to the Sangha. Performing acts of devotion at stupas brings vast rewards. While the liberation of the Buddha and the two vehicles (Śrāvakas and Pratyekabuddhas) is the same, their paths to sainthood differ. No non-Buddhist practitioners can attain the five supernormal powers. The bodies of Arhats are entirely free from defilements. Their other views are largely similar to those of the Mahāsāṃghika school.

The Kāśyapīya school shares the same fundamental tenets. They hold that dharmas which have been abandoned and fully understood cease to exist, while those not yet abandoned or fully understood still exist. When the karmic result has ripened, it ceases to be; when it has not yet ripened, it remains. All conditioned phenomena have past causes, and no conditioned phenomena have future causes. All conditioned phenomena perish moment by moment. The practices of learners still bear karmic results. Their other views are largely similar to those of the Dharmaguptaka school.

The Sautrāntika school shares the same fundamental tenets. They assert that the aggregates transmigrate from past lives to future lives, hence the name "Transference School." Apart from the Noble Path, there is no permanent cessation of the aggregates. They posit aggregates at the periphery of the faculties and a single-flavored aggregate. Ordinary beings also possess elements of the Noble Path. They uphold the existence of an ultimately real person (pudgala). Their other views are largely similar to those of the Sarvāstivāda school.

Having completed the translation of this treatise, the Tripitaka Master composed a verse to express the intention behind retranslating it.