Chapter 31 Section 2 The Split of Tribal Buddhism

(1) Assembly inside and outside the cave and Theravada and Mass 1. Gathering inside and outside the cave: In the hundred years after the Buddha passed away, the teachings taught by the Buddha and the teachings passed down by his disciples were regarded as the teachings and practiced according to the teachings.There are mainly two aspects.One is to abide by the precepts formulated by the Buddha meticulously, and do not violate them.One is that a small number of disciples have different views on the rules and regulations of the precepts. For example, Venerable Purna and Venerable Kasyapa, when they discussed the precepts, they had different views on the precepts such as monks’ accommodation and food storage. different opinions.On the one hand, it is believed that we must firmly follow the law and cannot change it at all.On the one hand, it is believed that depending on the time, event, and place can be integrated and followed.At the same time, Venerable Kasyapa and one of the five monks, Venerable Bhabha, also had different opinions on gathering to recite the teachings of the Tripitaka.Especially on the issue of precepts, opinions are divided and it is impossible to unify.Therefore, during this period, there were two gatherings in the cave and outside the cave to recite the sacred teachings of the Tripitaka.At that time in the Magadha country in India, King Asoka followed Hinayana Buddhism.Therefore, believers all over the country must believe in Theravada teachings, and this situation has lasted for quite a long time.On the surface, Indian Buddhism at this stage can be said to be a great era of harmony and unity, basically the same.It was also the era when Theravada teachings were very prosperous. In fact, this is the factor of division that implies different opinions.

2. Theravada and the Mass: From the hundred years after the Buddha passed away to the first four hundred years, the era of sectarian division gradually formed from the primitive Buddhism.From the fundamental division to the branch division, there are two major sects, the Theravada and the Mass.The main cause of the split was a serious dispute over the commandments.There was a difference of opinion between the Boli monks of the West India, such as the Venerable Yashe, and the monks of the Bhagi tribe of Vaishali, the east of India, over the ten precepts.Yashe reprimanded Bhaji Bhikkhu for ten illegal things, and was opposed by many Bhikkhus of the Bhaji Sangha.Therefore, Venerable Yashe of the Poli tribe invited 700 elders of great virtues to various places, and held a second gathering in the city of Vaisali to preach the praises. These ten things were declared illegal.Therefore, the elders of the Poli tribe are called Theravada; and the precepts followed by Theravada are based on the "Ten Chanting Law" and "Quarter Law". Its content is full of details and remains unchanged.But at the time, they agreed that the ten precepts were legal and correct rules.The great Bhikkhus of the Vaji tribe, they also summoned 10,000 monks on a large scale, and held a assembly and recitation meeting in another place, which is called the Ministry of Public Affairs.The precepts that the Dazhong Ministry is based on are the "Maha Sangha Law" and "The Brahma Net Sutra".On the other hand, according to the records of "Daviposha Lun" and "Yibu Zonglun Lun" of Northern Buddhism.About a hundred years after the Buddha passed away, there lived a monk named Mahayana, who was very intelligent and wise, and was highly respected by King Ashoka.He created five new teachings called the Five Things.It was also opposed by many elder monks of the Buddhist Sangha in the local area.At this time, anyone who supports and agrees with the five things established by Bhikkhu Datian is the Ministry of Public Affairs.The elder monks who oppose these five things are Theravada.Not only that, but in terms of teachings at that time, there were only the Four Agama Sutras, the Four Noble Truths, the Three Dharma Seals, the Five Aggregates, the Twelve Entrances, and the Eighteen Realms.Since then, Buddhism has split into two schools, Theravada and Mass.It's called a fundamental split.

After a period, about the first four hundred years after Shakyamuni Buddha's Nirvana.In the various Sangha groups, due to their different views and traditions, the division between the two major schools of Theravada and Dalai Lama has been further deepened. (2) The 18-bu faction and the 20-bu faction After another period of time has passed, that is, between one hundred and two hundred years after the Buddha passed away.Indian Buddhism gradually formed eighteen sects from two major sects.From 200 to 300 years after the Buddha died, it expanded to as many as 20 sects.The origin of the sect is as follows.

The factions of the public part: 1. One Shuo Department: "Manjusri Inquiry Sutra" is translated as "Zhiyi Language Department", and "Shariputra Inquiry Sutra" is transliterated as "Dian Po He Department".According to Zhenzhen's "Bu Zhi Yi Lun Shu" and Ci'en's narration, this department is a school that advocates that the world and the world have no substance, but only pseudonyms (speaking), so it is called Yishuo Department.However, Sangha Bhara, the translator of the Manjusri Questioning Sutra, commented that the language department of Zhiyi is "the same name as the monks (public department) held."This view as a general term seems to be the same as his explanation of Naanda.According to the teachings of the Tibetan Buddha Haweye, the origin of the name of the Yishuo Department is that the monks of this school believe that the teachings of the Buddha must be understood with the supreme spiritual wisdom of "one".In any case, this department is indeed a school that advocates all dharmas but has a pseudonym but no substance, so it is closer to the Mahayana Dharma and Emptiness than the Dazhong Department's theory that there is no body in the past.

2. Talking about the Department of the World: "Manjusri Wenjing" is translated as "The Department of the World Language", "Shariputra's Sutra" is transliterated as "Lujia Weiduoluo Department"; Qin translated it as "The Department of the World"; Chen translated it as "The Ministry of Birth".According to the true truth, this department advocates that the worldly law has only pseudonyms and no substance, while the supramundane law has real existence and not pseudonyms, so it is called the Department of Talking about the World.Some scholars in modern times claim that this department was originally a synonym of Jiyin department.

3. It is the Jiyin Department: its original name is still not very clear. It may be the "Gaojulike Department" transliterated from "Manjusri Inquiry Sutra", or the "Kujuluo Department" transliterated from "Shariputra Inquiry Sutra". "Cave Dwelling Department".As for the original name of Chen’s translation of "Huishan Zhubu", it is still unknown, and it can only be speculated from the phonetic table in the appendix of the true meaning: Gaojulikebu (also known as Gaojujikebu).This part was translated as "Jiyin Department" in the Tang Dynasty, and it was called "Kuiju Ni (Editor's Note: This word needs to be verified) Department" in the narration.According to the Southern and Tibetan biography, the original name of this department is "Gaokulijia". Regarding the origin of the name, according to the notes in the "Manjusri Questioning Sutra", Gaokulike is the surname of the master of the law; Ni is the Brahmin surname.Zhenyishu explained that the residence of Huishan is "this department is named from the place, the mountain is worthy of ashes, and this department lives in Huishan".This is the name derived from the location.There are indeed many places with the same name in Indian place names, such as the banks of the Yamuna River, which is the most famous one.According to Theravada School, there is a school of hot ashes theory, which holds that everything is hot ashes.In Jueyin Notes, it is believed that its representative is the Jiyinbu.If so, this faction got its name from Zongyi.In short, there are three theories about the origin of the name of this part: one is from the place name, the other is from the Zong Yi, and the third is from the name of the master.

4. Department of Duoduowen: "Shariputra Asked Sutra" is transliterated as "Poshou Lou Duoke Department", and Chen translated "Department of Duowen".Although there are omissions in Qin's translation of the split section, it is named "Duowenbu" in the last section.There are three theories about the division of this department: one is from the Dazhong department, the other is from the Jiyin department, and the third is from the You department. According to Shuji, this department got its name because the head of the department was knowledgeable and knowledgeable.Is this department related to the multi-hearing department (four congregations with one) at the time of the fundamental split?That's not so clear.According to the truth, when the Buddha was alive, there was an arhat named ancestral fur coat. He sat in meditation on the snow-capped mountains, and he was born in the country of Yangjuetara two hundred years after the death of the Buddha.At that time, he saw that the Tripitaka propagated by the Dazhong Ministry had only shallow meanings but no profound meanings, so he recited the profound meanings for the benefit of dissemination.At that time, those who believed in what he said formed another faction called Duowenbu.Legend has it that the fur-clothed arhat is the most famous philosopher in the Upanishads, Yerou Nalakaxian.If this is true, then the Duowen Department formed a faction for the disciples of Yerou Naluojiaxian, not only to spread Buddhism, but also to spread the mysterious scriptures.In short, this department is indeed named after Guangxue Duwen, which is not inconsistent with the habit of the head of the department who praised Guangxue as a sage of learning at that time.

Fifth, the Department of Telling False: "Shariputra's Sutra" is transliterated as "Bo Waruo Di Poyana", Qin translated it as "Shi Shi Lun", and Chen translated it as "Bi Shuo Department".Regarding the origin and flow of this department, there are two theories: one is from the Ministry of Public Affairs, and the other is from the Ministry of Jiyin.According to the Qing debate, this department got its name from the advocacy of suffering from the false combination of various dharmas.According to the truth, when the Buddha was alive, the Venerable Dajiayanyan, who wrote a commentary on the separation, once went to the public department of the Maha Tuo Kingdom two hundred years after the Buddha died, and pointed out what is a false name, what is a real name, and what is a difference. Criticize the law.At that time, the faction from him was called the Partition Department.The Dajiayanyan theory mentioned by the truth may refer to the current "Shishizulun", but this theory is the most famous one among the seven theory, so it may be that the truth misunderstands the false part and the separate theory. The parts are confused as one, and Bowa Ruodi means hypothesis and facility, so it is extremely inappropriate to translate them as separate.This misinterpretation of the true meaning caused the kindness of later generations to misjudge the discriminating theorists as falsehoods in the "Cheng Wei Consciousness Discourse Records".According to these two parts, they are completely unrelated schools of thought.

Sixth, the system of many mountains: "Manjusri Wenjing" is transliterated as "Zhidi Kebu".Qin translated it as "Zhiti Jiabu", and Chen translated it as "Zhidi and Shiluobu". The reason why "Shariputra Asked Sutra" was translated as "Mahadeva Department" may be named after the head of the department.At that time, Datian once lived on the south bank of Zhiduoshan (now Jisdan) River, southeast of Amaravadi, so it was called Zhiduoshan.The origin of this department, except that Qingbian believes that it came from the Jiyin department, the rest of the legends are believed to be the direct assignment of the Dazhong department.The reason for its distribution is the famous debate about the five things in the sky.

7. Xishan Zhubu: Qin translated it as "Buddha-Bharat", which is probably a mistake of the Abharat.There is no biography of this part in Chen's translation, and "Shu Ji" believes that the place of residence of this part is in Shanxi, so it got this name.In this regard, Xuanzang said in Volume 10 of "Records of the Western Regions": "There is Avalo Shiluo on the mountain in the west of the city, and Tangyun Xishan Sinhala." According to this, Xishan does mean the mountain in the west.Regarding the cause and fate of this part of the sect, "Shu Ji" refers to: "Although the five things are considered to be the same as the public, so discuss these five, don't argue with the rest of the accident division"; There are many omissions in the legends about the situation of splitting with the Beishan residence. This may be due to the remoteness of the residence or the late splitting time.

8. Beishan Zhubu: Qin translated it as Yuduoluoshiluobu. "Shu Ji" believes that this tribe lived in the north of Zhiduo Mountain and got its name.Except for the records in "Manjusri Questioning Sutra" and "Zonglun Lun", the rest are lost.If you regard the Zhiduoluo mentioned in the "Shariputra Questioning Sutra" as Yuduoluo's miswriting, then it undoubtedly refers to this part. The above-mentioned eight sects are the last sect of Dazhongbu found in "Zonglun Lun". Zhidara Department, Madoli Department, etc. Departments from Theravada: 1. Saying that everything has a department: "Manjusri Questions" is translated as "All Language Departments", "Shariputra Questions" and "Eighteen Departments" are transliterated as "Savaduobu".According to the first theory of Truth Shu and Clear Debate, this section advocates that all dharmas (three actions, three times, and three non-actions) are all real, and it is called All Existence Section. The translator of "Manjusri Questions" made a special note on the translated names of all language parts: "There is a reason for the third generation of the law master, and everything can be borrowed from language." This part is called "Shuo Yin Bu". The "causal theory" in "Theory of Causes" and the "discussion of causes" in "Bu Zhi Yi Lun" are the translated names of this part.Perhaps this part has a tendency to focus more on the theory part, so when discussing the law, it must first find out the cause, so it is called the reasoning part.Some people think that this department has nothing to do with the Ministry.In the various biographies, although it is also believed that this part existed earlier than the fundamental split, this is not consistent with historical facts, so I will not repeat it. 2. Snow Mountain Department: Chen translated it as "Snow Mountain Residence Department", or "The Department of Theravada Disciples".According to the truth, it is said that all the tribes have been established since the establishment of Theravada, there were many people who did not want to live with Theravada, so they fled to the snow mountain area and became the Snow Mountain tribe.According to the records of "Shu Ji", this department got this name because there are few sages and sages, and the sect's righteousness is as weak as the bleakness of the wind and snow.This is, of course, a far-fetched interpretation, and it is unadvisable.Regarding the origin of this ministry, some people think it is the original Theravada itself, but others think it is a faction of the Ministry of Public Affairs.Perhaps this department, like the public department, praised the Datianwu accident and has this view. When the "Manjusri Questioning Sutra" and the Qin translation were totaled, the Shangzuo and the Snow Mountain were still divided into two parts. 3. Duzi Department: Chen translated it as "Ke Zhu Zi Di Zi Department".According to the truth, Kezhu is the name of the immortal. Because the mother of the head of the tribe belongs to the race of this immortal, he is named Kezhuzi.That is to say, this department was founded by the disciples of the Immortal Clan, so it was named Kezhuzi Disciples Department.In this regard, although Ci'en thinks that "this reason is difficult to understand", his opinion still does not come to this point, and he still regards the calf (kezhu) as a common name for Brahmans. The same is true for the annotations of "Manjusri Questioning Sutra".According to the true meaning, the head of the department does not know who he is, but the "Shu Ji" thinks that he is a person when the Buddha was alive, and he cites the "Nirvana Sutra". In Volume 29 (Day 2, 212) of "Za Agama Sutra", Venerable Baqizi asked the Buddha that he could not keep the 250 precepts.The spirit of Venerable Vajizi is certainly sufficient to represent the spirit of the Vaji tribe when the masses are fundamentally divided.Although Venerable Baqizi was not an advocate of the ten illegalities, his courage did come from inheriting the tradition of the clan.After disputes over ten illegal matters, the Duzi Department was separated, and the head of the department was the Venerable Baqizi (Ven. Duzi) when the Buddha was alive. I think it is all right!The first theory of the Qing debate is that the origin of the name of the department seems to be far-fetched, but there is no clear record of the cause of its assignment.According to Zonglun theory, this part is about the division of all parts.Looking at the biographies, there are three views on the division of this division: 1. It comes from the Zhengquan division, and 2. It comes from the Theravada division.Three, earlier than the fundamental split. Fourth, the upper part of the law: "Manjusri Wenjing" is translated as "Fashengbu", "Shariputra Wenjing" is transliterated as "Tanmowei Duolijiabu", Qin translated it as "Dharma Yudolibu", "San Lun Xuan "Yi" as "Fa Shang Department".The origin of the name of this department is the same as the annotations of "Manjusri Wenjing", "Shuji" and the first theory of Qingbian, all of which come from the name of the head of the department.As for Fashang, what kind of person it is, it is unknown.According to the Qin translation, the ancestor of Jingliangbu is Yu Duoluo, and according to the Tibetan translation, it is Fashang.The cause and condition mentioned in this part, the true meaning of Shu believes that: when interpreting "Shariputra Abhidham Lun", it was separated due to different opinions.At that time, there were four departments assigned, namely: the main department, the Xianxu department, the positive quantity department, and the dense forest mountain department.However, "Zonglun Lun" and "Bu Zhi Yi Lun" do not think so, but say that they split due to different interpretations of "Ode to Liberation". The "Ode to Liberation" mentioned in "Zonglun Lun" does not have this text in the current "Shariputra Bitan", perhaps this is another different version.Regarding the origin of this part, all biographies believe that it is the assignment of the calf.However, there are also those who believe that it is a direct assignment from the Theravada; such as the third theory of Qingbian, that is, it is believed that this department came from the Dashan Department.In "San Lun Xuan Yi", Jiaxiang identified Fa Shangbu as "the old Tanwudebu". 5. The Department of Virtue: "Manjusri Inquiry Sutra" is translated as Xianbu, "Shariputra Inquiry Sutra" and Qin Dynasty are translated as "Bhadhara Yeni Division", and Chen is translated as "Xiancheng Division".According to the "Shuji", the head of this department is a descendant of an arhat named Xianzhi, so it is named Xianbu. It is called "Xianxuan Department", if it is Bhadharayani, it should be translated as "Xiancheng Department". The first theory of Qingbian believes that Bhadharayani's disciples are called Bhadhara and Niyu. There is no doubt that the Lord should be Bhadharayani, so it should be translated as "Xian".The reasons for the distribution of this part are as above. 6. Zhengquan Department: "Manjusri Questioning Sutra" is translated as "all nobles", and "Shariputra Questioning Sutra" is transliterated as "Samodi Department".Qin’s translation of “Sanmidi”, Chen’s translation of “Zhengquan Disciple Department”, and Tang’s translation of “Zhengquanbu” probably all come from the same original sound—Sammidiya.As for the variant name translated by Qin Dynasty——the original sound of "Mi Li" is unknown.According to the transliteration note in "Manjusri Questioning Sutra": "The Law Master is valued by ordinary people", then the name of this department should be "Samadi", and this meaning is translated as "Suoguibu".According to Qingbian No. 1 theory, the head of this department is called Shamota.Jiaxiang's "Sanlun Xuanyi" has the same view on the origin of the name of the department as other biographies, and he also thinks that it comes from the origin of the name of the department leader, but he called this department "Zhengquan Disciples Department" and called the department leader It is "Large Positive Arhat".Jiaxiang's view may be based on the truth.The "Zhengquan" translated by Zhenyi is the "Three Eyebrows" in Chen Yi's translation.Ci'en's account still calls the department "Zhengliangbu", but as to its origin, the view is different.He believes that "positive quantity" means that the knowledge and views of this department are correct and there is no error, because the laws and principles established by this department are all positive quantities.The origin of this department, according to the first theory of Qingbian, is the assignment of Theravada.Italananda has a biography and a monk Yuershaguluo's questioning, which is one of the four divisions that are fundamentally divided-it is the division of the Zhengquan division, and the other biographies are all from the calf division. 7. Dense Forest Mountain Division: "Manjusri Questions" is translated as "Zhushan Division", "Shariputra Sutra" is transliterated as "Shanalijia Division", Qin translated it as "Six City Division", and Chen translated it as "Dense Forest Dwelling Division". department". "Shu Ji" explained the origin of the name: "The forests near the mountains are lush and dense", so it is the name of the department. The translator of "Wenshuwenjing" noted that the mountain is "the residence of the Lvzhu", and "Sanlun Xuanyi" also agrees with this view.Regarding the origin of this department, all biographies regard it as a branch of the "Duzi Department". Only Qingbian's third theory is that it is a branch of the Dashan Department, or a school of the Zhengliang Department.The reasons for its separation are as above. 8. Huadibu: "Shariputra's Sutra" is transliterated as "Misha Saibu", Qin translated it as "Mishabu", and Chen translated it as "Zhengdibu".According to the truth, there is a Brahmin named "Zhengdi", who got the Arhat fruit after he became a monk. He once supplemented the Buddhism with the theory of Wei Tuo and Vigala. The "right place" is called the right place because the head of the ministry straightened the country's borders for the national teacher when he was living in the secular world.In Buddhism, he still uses Wei Tuo's theory to rectify the shortcomings of Buddhism, so he is also called Zhengdi.According to Ci'en's account, when the head of the ministry was living in secular life, he used to help the common people for the king.Although Ci'en blamed the "Manjusri Questioning Sutra" for treating this department as "the one that cannot be discarded", this may be his misunderstanding, because the "Manjusri Questioning Sutra" does not refer to the Huadi Department, but the Avantaka Department.The source of this section. "Zonglun Lun" thinks it came from Youbu, while the Nanzhuan believes that it is directly assigned by Theravada. The second theory of Qingbian is that it is separated from "Bishuobu". 9. Fa Zang Department: "Manjusri Wen Sutra" and Chen's translation are both called "Fa Hu Bu".The "Fami Department" and "Dharma Luoduo Department" mentioned in the biographies refer to this department.Regarding the origin of the name of the department, the translator of "Manjusri Questions" wrote: "The name of the law master".According to the truth, the head of the department, Fahu (Fazang), was a disciple of Mulian, and after Mulian died, he advocated the five Tibetans (sutras, laws, treatises, mantras, and bodhisattvas), so they formed a different school.Ci’en’s narration and Qingbian’s first theory all regard the name of the tribe as being derived from the tribe’s leader. Regarding the life experience of the tribe’s leader, Fazang, scholars all presume that it is: “Tan Wude was sent to Mumbai to preach in the time of King Ashoka. This kind of It is presumed to be consistent with what is said in the "Manjusri Questioning Sutra": Muggala Upatisha, Tanwu Qudaka (Fazang) Department, Su Poli Master (Good Year)", so it is enough to be believed!As for the origin, some think it came from the "Huadibu", some think it was directly assigned by Theravada, and some even think it came from the Bushuobu or Youbu. 10. The Department of Drinking Light: "Manjusri Questions Sutra" is transliterated as "Kashyapa Bibu". It is called "Good Years Department". The "Su Poli Division" in "Shariputra's Questions" was translated by Qin as "Youlisha Division", which refers to this division.However, "Shariputra's Sutra" thinks that the "Su Poli Division" is different from the "Kashyawe Division".Regarding the origin of the name of the department, Zhenyishu explained that "Yinguang is the surname of Brahmin, and there was an immortal in ancient times with a golden body, drinking to cover the remaining light, so he called him "Yinguang." Guang; the head of the Ministry, Shaosui, is called "Good Sui" because of his virtuous and virtuous nature.According to Ci'en's "Records", Yinguang is the surname of Kaludayi, a disciple of the Buddha. When he was young, he converted to Buddhism and became a monk to receive Taoism, so he was named Shansui. According to the "Manjusri Questioning Sutra", Bhikkhu Kasyapa is the name of the lord of the law, but Qingbian first said that "it is good at raining Dharma, so it is called the Department of Dharma Rain".As mentioned in the previous section, if the head of the Suvalishi (Shansui) tribe is regarded as the emperor Muggallana during the time of Ashoka, then the above presumption has no place to stand.That is to say, between Emperor Moggallana and Yinguang, assuming there is a junior brother, or because of some karma, the name of his division should be Yinguang. This is the reason why the "Shariputra Questions" regards the head of this department as Moggallana.However, the Sutra of Questions of Shariputra separates the division of Suvalishi (Shan Sui) and the division of Kasyawe, so it may be a misrepresentation of one school and two names, or there are indeed two schools.Regarding the reason for the division of this department, Jiaxiang said in "Three Discussions on Xuanyi" that the head of the department, Shan Sui, was the son of Kaliutuoyi and "compiled Buddhist discourses in relative order. One category, people at the time believed in what it said, so it is not a part.” Some people think that the origin of this part comes from You Ministry, some think it is a direct assignment of Theravada, and some people think it is separated from the Partition Department.According to the "Shariputra's Questions", the Su Poli division was separated from the Sabhata, and the Kasyavy division was separated from the Tabaro (The Upper Seize) division. XI. Department of Sutras: "Manjusri Inquiry Sutra" is transliterated as "Xiu Duo Lu Sentence Department", and "Shariputra Inquiry Sutra" is transliterated as "Xiu Duo Lan Ti Na Department".The "Shutara Lun" translated by Qin and the "Shuojingbu" translated by Chen refer to this section.The name of this department is the transfer department.According to the truth, the name of this part is "the only reason for the collection of one scripture".According to Ci'en's "Shu Ji", this part is based on the scriptures.The school that does not follow the laws and theories, so it is called the Zhengquan Department, and the notes in the "Manjusri Questioning Sutra" also agree with this meaning.The origin of this department, all the biographies are from the existing department, only "Shariputra's Questioning Sutra" refers to the separation from the Theravada, while the southern biography recognizes that it is from the Zhuan Department.Although later generations have Kumarata (Tong Shou) as the head of the tribe, this may not be consistent with the facts; Gai Kumarata is a contemporaneous person with Nagarjuna and Deva.Generally, although the Jingquan Department is regarded as the simile, according to the records in Volume 38 (627, 198) of "Posha Lun", the simile is completely different from the Jingquan Department.The forty-second chapter of Tarananda says: "For example, the division of scriptures is divided into the division of red clothes, and it is not listed in the eighteen divisions." 12. Shuozhuan Department: "Shariputra's Inquiry Sutra" is translated as "Sanghalantika Department", Qin translated it as "Sanghalan Duo Department" (also known as the Continuation Department), and Chen translated it as "Shuodu Department" The three translations of "Zonglunlun" are all "Jingliangbu".Regarding the origin of the name of the department, "Zonglun Lun" said: "All aggregates are transferred from the previous life to the later life, and the name is changed according to the truth. According to the truth: "This department understands the five yin, and from this world to the future life, those who have not obtained the way , the five yins are immortal, hence the name Shuodu. "Yi Ci'en's "Records": "This teacher said that there are seeds, and only the seeds are continued now and transferred to future generations, so it is called Shuozhuan." "These sayings, if we take the "Shariputra's Questions" (Sanghalantika - said that the Zhuanbu and Sudoran Potina - the Sutra Department is a different school) and Nanzhuan (say that the Zhuanbu and Jingbu are different schools) For other sects), there is a big problem, because Nan Chuanming pointed out that the Jingliang Department came from the Shuo Zhuan Department, and at the same time, Qingbian, Tarananda's Theravada Biography and Dazhong Department Biography are also listed only one (not Speaking of the Zhuan Department, it is the Jingliang Department). As mentioned above, this Department is a school that advocates the continuation of the five Yins (or seeds), and of course it must be separated from the You Department. The first theory of Yiqingbian and the fourth theory of Tarananda In Chapter Twelve, it is said that Zhuanbu has no upper division. According to Qingbian’s view, the name of the department originated from Yu Duoluo, the head of the tribe, and there is also a record of “Master Yu Duoruo” in Qin’s translation, so Zhuanbu may be true. It was separated from the teacher Yu Duoluo. As for the origin of this department, "Shariputra's Questions" and the first theory of Qingbian are believed to come from Theravada, while Nanzhuan believes it came from the Department of Drinking Light, and the third theory of Qingbian is related to Tarana The Tuozhengliang Department is believed to have originated from the You Department. The above-mentioned twelve schools are the divisions of Theravada found in "Zonglun Lun." According to the eighteen sects, there are only six sects in the Dazhong Ministry except Xishan Zhubu and Beishan Zhubu.There are twelve sects in Theravada.The above-mentioned sects were formed gradually, which is called branch division.This is the period of sectarian division.More than four hundred years after the Buddha passed away, during the reign of a king named Kanishka in Gandhara, he believed in and respected the Hinayana teachings even more.As a result, Mahayana Buddhism has been seriously affected.After a high-virtuous Xie Venerable appeared in the world, in order to rectify the Dharma and correct dissenting views, he summoned 500 arhats to gather the teachings of the Tripitaka again.He also compiled a "Daviposha Lun" to further explain Buddhist scriptures.From this time on, Hinayana Buddhism developed into a prosperous era of Mahayana Buddhism.