English
The Sarvastivadins: Just as worldly religions arise from the noble, speaking in Sanskrit, it is the basis for the emergence of other sectarian religions, hence the name Sarvastivada. The Khenpo is the most excellent of the royal family who respects learning, named Sughosha. The language is Sanskrit, the robes are from the twenty-fifth to the ninth, and the symbols are utpala (藏文，梵文：utpala，梵文罗马拟音：utpala，汉语字面意思：blue lotus), lotus पद्म (藏文，梵文：padma，梵文罗马拟音：padma，汉语字面意思：lotus), jewels, and leaves. The Mahasanghikas: They are both the Sangha and the majority, hence the name Mahasanghika. The Khenpo is the most excellent of the Brahmins in terms of the merits of practice, named Mahakashyapa. The language is common speech. The robes are from the twenty-third to the seventh, and the symbol is the conch shell. Respected by many people, they teach the precepts of the teacher, hence they are respected by all. The Khenpo is the most excellent of the common people in upholding the Vinaya, named Upali. The language is corrupted, the language of Avabramsha. The robes are from the twenty-first to the fifth, and the symbol is the Soretz flower. The Sthaviras: They say they are of the lineage of the noble elders, hence the name Sthavira. The Khenpo is the most excellent of the princes in subduing the border regions, named Katyayana. The language is spoken in a medium tone. The robes and symbols are said to be the same as those respected by many. Some say that the Mahasanghikas speak in a medium tone, those respected by all speak in common speech, and the Sthaviras are considered to speak in a corrupted language. Thus, the eighteen schools have great differences in view, but they are all the teachings of the Teacher. As it is said: The difference in view is unique, the cause makes these different, the Teacher is not different. And, the teachings of Shakya Simha are: Thus divided into eighteen schools, transforming into the lama of beings, it is the determination of past actions. Thus, after the third council, in order to prevent ordinary people who have not attained dharani from omitting or misinterpreting the scriptures when reciting them, and in order to prevent the Buddha's teachings from declining, the scriptures were written down in books. It is said that before that, they were recited by heart and there were no written words. Some say that this is not reasonable, because in the Manjushri Root Tantra it is said: The son of Ajatashatru, named Upa, will write down the Buddha's scriptures. Therefore, they say this. Furthermore, in the Vimalaprabha it is said: When the Bhagavan completely passed into nirvana, the compilers will compile the three vehicles of scripture.
Chinese
如果允许妇女进入教法，那么正法会提前五百年消失，因此，如来不希望妇女进入佛教。据说妇女出家会减少五百年。无尽慧在《教法经》的注释中说，末世的五百年。注释中说，例如，人的寿命能活到一百岁，其中五十岁是增长的时期，身体、智慧和能力等都会增长和发展。同样，过了五十年后，接下来的五十年是衰退的时期，身体、智慧和能力等都会衰退和减少。同样，释迦牟尼佛的教法获得成果和非常兴盛的时期，会在阎浮提存在一千年。将其分为两半，前五百年被认为是增长的时期，后五百年被称为衰退的时期。此外，《月藏经》中说，我涅槃后，正法的形象将存在两千年。《悲华经》中说，我涅槃后，愿正法存在一千年！愿正法的形象再存在五百年！这样说了二千五百年。在《金刚经》的注释中说，最后的五百年，五百个集合是五百，据说世尊的教法会存在五百个五百年。因此，特别地称之为最后。在《圣者意趣》中说，释迦牟尼佛的正法会存在五个五百年。有些人说这是三千五百年。在《十万颂》中，存在五千年，每千年分为两半，因此十个五百年变成了十个章节。其中，在前五百年、第二个五百年和第三个五百年中，依次会出现许多阿罗汉、不还者和入流者，因此被称为阿罗汉之章、不还者之章和入流者之章，这是三个领悟之章。然后，在第四个五百年、第五个五百年和第六个五百年中，依次是剩余的
English
If women are allowed to enter the Dharma, then the true Dharma will disappear five hundred years earlier, therefore, the Tathagata does not want women to enter the Buddhist teachings. It is said that the ordination of women will reduce it by five hundred years. In the commentary on the Sutra of Inexhaustible Intellect, it says, 'The last five hundred years of the degenerate age.' In the commentary, it says, 'For example, if a person's life can last a hundred years, then fifty years is the period of growth, where the body, wisdom, abilities, and so on will grow and develop. Similarly, after fifty years have passed, the next fifty years is the period of decline, where the body, wisdom, abilities, and so on will deteriorate and diminish. Similarly, the period when the teachings of Buddha Shakyamuni bear fruit and are extremely prosperous will last for a thousand years in Jambudvipa. Dividing it in half, the first five hundred years are considered the period of growth, and the latter five hundred years are called the period of decline.' Furthermore, in the Moon Essence Sutra, it says, 'After my Nirvana, the image of the true Dharma will last for two thousand years.' In the Karuna Pundarika, it says, 'After my Nirvana, may the true Dharma last for a thousand years! May the image of the true Dharma last for another five hundred years!' Thus, it is said to be two thousand five hundred years. In the commentary on the Diamond Sutra, it says, 'The last five hundred years, the collection of five hundreds is five hundred, it is said that the teachings of the Bhagavan will last for five hundred five hundreds. Therefore, it is specifically called the last.' In the 'Intentions of the Thubpa', it says, 'The true Dharma of Bhagavan Shakyamuni will last for five five hundred years.' Some say this is three thousand five hundred years. In the 'Bumtik', it says that it will last for five thousand years, and each thousand years is divided in half, so ten five hundreds become ten chapters. Among them, in the first five hundred, the second five hundred, and the third five hundred, many Arhats, Anagamins, and Stream-enterers will appear in order, so they are called the Chapter of Arhats, the Chapter of Anagamins, and the Chapter of Stream-enterers, these are the three chapters of realization. Then, in the fourth five hundred, the fifth five hundred, and the sixth five hundred, in order, the remaining
Tibetan
ཐོང་དང་ཏིང་ངེ་འཛིན་དང་ཚུལ་ཁྲིམས་དང་ལྡན་པ་མང་དུ་འབྱུང་བས་ལྷག་མཐོང་གི་ལེའུ་དང་ཏིང་ངེ་འཛིན་གྱི་ལེའུ་དང་ཚུལ་ཁྲིམས་ཀྱི་ལེའུ་ཞེས་བྱ་སྟེ་སྒྲུབ་པའི་ལེའུ་གསུམ་དང་། དེ་ནས་ལྔ་བརྒྱ་བདུན་པ་དང་བརྒྱད་པ་དང་དགུ་པ་ལ་རིམ་པ་ལྟར་ཆོས་མངོན་པ་དང་མདོ་སྡེ་དང་འདུལ་བ་སྟོན་པ་མང་དུ་འབྱུང་བས་མངོན་པའི་ལེའུ་དང་མདོ་སྡེའི་ལེའུ་དང་འདུལ་བའི་ལེའུ་སྟེ་ལུང་གི་ལེའུ་གསུམ་དང་། ལྔ་བརྒྱ་པ་བཅུ་པ་ནི། རབ་ཏུ་བྱུང་བའི་རྟགས་ཙམ་ལས་ལྟ་སྤྱོད་རྣལ་མ་དང་མི་ལྡན་པས་རྟགས་ཙམ་འཛིན་པའི་ལེའུ་སྟེ་འདི་ཉིད་ལ་ལྔ་བརྒྱ་ཐ་མ་ཞེས་བྱའོ་ཞེས་བཤད་དོ། །སློབ་དབོན་འཇམ་དཔལ་གྲགས་པས། ལྔ་བརྒྱ་ཕྲག་བཅུ་པོ་ལ་མངོན་པར་རྟོགས་པའི་དུས་གསུམ་དང་། སྒྲུབ་པའི་དུས་གསུམ་དང་། ལུང་གི་དུས་གསུམ་དང་། རྟགས་ཙམ་འཛིན་པའི་དུས་ཞེས་བཤད་ལ། དང་པོ་ལ་འབྲས་བུའི་དུས་ཞེས་ཀྱང་བྱའོ། །ཡང་འཕགས་པ་དགའ་བའི་བཤེས་གཉེན་གྱི་རྟོགས་བརྗོད་ལས། འཛམ་བུའི་གླིང་པའི་མི་རྣམས་ཀྱི་ཚེ་ལོ་བཅུ་པ་ལས་ཡར་འཕེལ་ཏེ། ཚེ་ལོ་དྲུག་བརྒྱ་པར་གྱུར་པའི་བར་དུ། བཅོམ་ལྡན་འདས་ཤཱཀྱ་ཐུབ་པའི་བསྟན་པ་དམ་པའི་ཆོས་གནས་པར་འགྱུར་རོ་ཞེས་བཤད་དོ། །དེ་ལ། ལོ་སྟོང་དང་། སྟོང་ལྔ་བརྒྱ་དང་། ཉིས་སྟོང་དང་ཉིས་སྟོང་ལྔ་བརྒྱར་བཤད་པ་ནི། དྲང་དོན་དུ་གསལ་ཏེ། དགོངས་གཞི་སྒྲུབ་པ་ལ་སོགས་པ་ཉམས་པ་ལ་དགོངས་ཏེ། ཐུབ་དགོངས་སུ་དམ་པའི་ཆོས་ནུབ་པ་ནི་སྒྲུབ་པ་ཡོངས་སུ་ཉམས་པ་ཡིན་ནོ། །ཞེས་པ་དང་། རྡོ་རྗེ་གཅོད་པའི་འགྲེལ་པར། དམ་པའི་ཆོས་རབ་ཏུ་རྣམ་པར་འཇིག་པ་ནི་མོས་པ་དང་། ཀློག་པ་དང་། ཁ་ཏོན་བྱེད་པ་དང་། ལུང་ནོད་པ་དང་། འཆད་པ་དང་། ཉན་པ་དང་། སེམས་པ་ལ་སོགས་པ་ཉམས་པའོ་ཞེས་བཤད་པའོ། །དགོས་པ་གདུལ་བྱ་སྐྱོ་བ་བསྐྱེད་པའི་ཕྱིར་ཡིན་ནོ། །དངོས་ལ་གནོད་བྱེད་ལྷ་མོ་དྲི་མ་མེད་པའི་འོད་ལུང་བསྟན་པར། ང་ཡོངས་སུ་མྱ་ངན་ལས་འདས་ནས་ལོ་ཉིས་སྟོང་ལྔ་བརྒྱ་ན་གདོང་དམར་ཅན་གྱི་ཡུལ་དུ་དམ་པའི་ཆོས་རྒྱས་པར་འགྱུར་རོ། །ཞེས་སོགས་དང་། ཐོགས་མེད་སྐུ་མཆེད་ལ་སོགས་ལུང་བསྟན་པ་དང་འགལ་པའི་ཕྱིར་རོ། །མཛོད་ཀྱི་འགྲེལ་བཤད་དུ། ལུང་གི་ཆོས་ཡུན་རིང་དུ་གནས་པ་ནི། ལོ་སྟོང་གི་འོག་ཏུ་ཡང་གནས་སོ་ཞེས་བྱ་སྟེ། ཕྱོགས་འདི་ཉིད་རིགས་པར་བལྟའོ་ཞེས་སོ། །ལྔ་སྟོང་དུ་གནས་པ་ངེས་པའི་དོན་ཏེ་དེ་ལ་ལྔར་ལོ་དུ་སོང་ན་ཇོ་བོ་རྗེ་ནི། སྟོན་པ་ཤིང་ཕོ་བྱི་བ་ལ་ལྷུམས་སུ་ཞུགས་ཤིང་མོ་གླང་ལ
Chinese
由于出现许多具有闻、禅定和戒律的人，因此有观的章节、禅定的章节和戒律的章节，这三个是修行的章节。然后，在第五百零七、零八和零九个五百年中，依次出现许多讲说法藏、经藏和律藏的人，因此有法藏的章节、经藏的章节和律藏的章节，这三个是教法的章节。第五百一十年是，只有出家的表相，而没有真正的见修行，因此是执持表相的章节，据说这本身被称为末法五百年。学师妙吉祥称说，十个五百年有证悟的三个时期、修行的三个时期、教法的三个时期和执持表相的时期。第一个时期也被称为果的时期。此外，在圣者喜友的传记中说，从赡部洲的人们的寿命从十岁向上增长，直到寿命达到六百岁之间，世尊释迦牟尼的教法，神圣的佛法将会存在。关于这一点，说一千年、一千五百年、两千年和两千五百年，这在直义上是清楚的，考虑到意图是修行等衰退，佛陀的意图是神圣的佛法衰退是修行完全衰退。正如《金刚经》的注释中所说，神圣的佛法完全毁灭是信仰、阅读、背诵、接受教法、讲解、听闻和思考等衰退。目的是为了使被调伏者感到沮丧。在《真实损害者无垢光天女授记》中说，我完全涅槃后两千五百年，在红脸者的地区，神圣的佛法将会兴盛。等等，因为与无著兄弟等人的授记相矛盾。在《俱舍论》的注释中说，教法的法能够长久存在，即使在一千年之后也能存在，所以应该认为这个方面是合理的。五千年存在是确定的意义，那么在那五个五百年中过去了多少年，阿底峡尊者是，导师在木阳鼠年入胎，在阴牛年
English
Because many who possess hearing, samadhi, and discipline arise, there are chapters on insight, chapters on samadhi, and chapters on discipline, these three are chapters on practice. Then, in the five hundred and seventh, eighth, and ninth five hundreds, many who teach the Dharma Abhidharma, Sutra, and Vinaya appear in sequence, therefore there are chapters on Abhidharma, chapters on Sutra, and chapters on Vinaya, these three are chapters on scripture. The five hundred and tenth is, there is only the appearance of ordination, but without true view and conduct, therefore it is the chapter on holding only the appearance, it is said that this itself is called the final five hundred. Teacher Manjushri Kirti said, the ten five hundreds have three periods of realization, three periods of practice, three periods of scripture, and a period of holding only the appearance. The first period is also called the period of fruit. Furthermore, in the biography of the noble Joyful Friend, it is said that from the lifespan of the people of Jambudvipa increasing from ten years upwards, until the lifespan becomes six hundred years, the teaching of the Bhagavan Shakyamuni, the sacred Dharma, will remain. Regarding this, saying one thousand years, one thousand five hundred years, two thousand years, and two thousand five hundred years, this is clear in the direct meaning, considering that the intention is the decline of practice etc., the Buddha's intention is that the decline of the sacred Dharma is the complete decline of practice. As it is said in the commentary on the Vajra Cutter, the complete destruction of the sacred Dharma is the decline of faith, reading, recitation, receiving teachings, explanation, listening, and contemplation etc. The purpose is to cause the trainees to become discouraged. In the prophecy of the goddess Immaculate Light who harms reality, it is said, two thousand five hundred years after my complete Nirvana, in the land of the red-faced ones, the sacred Dharma will flourish. And so on, because it contradicts the prophecies of Asanga and his brother etc. In the commentary on the Treasury, it is said, the Dharma of scripture will remain for a long time, it will remain even after one thousand years, therefore this aspect should be regarded as reasonable. The existence for five thousand years is the definitive meaning, then how many years have passed in those five five hundreds, Lord Atisha is, the Teacher entered the womb in the Wood Male Mouse year, and in the Female Ox year