Chinese
主尊是圣者月称等七百阿罗汉。地点是广严城拘尸摩罗城的寺院。请问者是具寿大名。所要集结的法是三藏。佛陀涅槃后，因为僧众分派的争论而起，也做了分成根本四部的集结。施主是达摩阿育王，也就是法王无忧王。必要和以前一样，但特别的是，要让喜欢其他语言的所化机们容易了解。要去除的是，当时广严城的大天比丘，将十种不如法的根本，视为如法而随顺者，也就是呼噜呼噜的随喜，以及，习用、损害、盐、道路、二指、搅和、坐具，以及对黄金可以做，这十种想成如不如法的根本。也就是没有集会就做了业，说了呼噜呼噜而认为可以生起，以及做了不如法的业之后，随喜而以法来转变心意，认为如法，以及那婆罗虫像莲花吸食般地喝酒，认为没有罪过，以及没有真实的遮止，所以可以挖地，因为不会损害众生而这样认为，以及和时间如法混杂，所以下午用盐也可以，不需要如法水而这样认为，以及道路不需要半由旬，走半俱卢舍也算到，所以吃东西等没有罪过而这样认为，以及二指就是剩余的，用两指拿取就足够而这样认为，以及时间如法和不如法的如法两者混杂，所以下午也可以喝，因为两者搅和时，时间如法的会加持而这样认为，以及旧的坐垫不需要善逝的一庹，用自己的一庹来弥补就足够而这样认为，以及让没有受比丘戒的沙弥拿着，放在村落的巷弄中，向在家众乞讨黄金，放在那上面，黄金就会变成如法，没有罪过而这样认为等等，这些都要去除。集结者的主尊是阿罗汉近密。第三次集结也有九种，时间是佛陀涅槃后
English
The main figures were seven hundred Arhats including the venerable Moon Transcendent. The location was the monastery in the city of Vaishali, Kusuma-pura. The questioner was the venerable Yasha. The Dharma to be collected was the three baskets. After the Buddha's Nirvana, due to disputes over the distribution of the Sangha, a collection was also made that divided into the four fundamental schools. The patron was Dharma Ashoka, also known as King Ashoka the Sorrowless. The necessity is the same as before, but especially to make it easier for disciples who prefer other languages to understand with little effort. What needs to be removed are the ten bases of what is not permissible, which were agreed upon as Dharma by the monk Mahadeva in Vaishali at that time, namely: the approval of hulu hulu; habitual practice, harm, salt, the road, two fingers, mixing, the seat; and the permissibility of working with gold; these are considered the ten bases of what is permissible and not permissible. That is, doing an act without assembly and thinking that it is permissible to say hulu hulu, and doing an act that is not in accordance with the Dharma and then rejoicing in it, transforming the mind with Dharma, and thinking it is permissible; and drinking alcohol like a lotus-sucking worm, thinking there is no fault; and thinking that if there is no real prohibition, it is permissible to dig the ground because it does not harm sentient beings; and thinking that because it is mixed with what is permissible at the time, it is permissible to use salt in the afternoon and no permissible water is needed; and thinking that even if one goes half a krosha, half a yojana is not needed, so there is no fault in eating, etc.; and thinking that two fingers are enough to take with two fingers for what is extra; and thinking that it is permissible to drink in the afternoon because the two are mixed, and when the two are mixed, what is permissible at the time will be blessed; and thinking that the old seat does not need a cubit of the Sugata, it is enough to patch it with one's own cubit; and thinking that it is permissible for gold because a novice who has not taken full ordination is made to carry it in the alleys of the village and is made to beg for gold from householders and is made to place it on top of it, so there is no fault, etc., all these must be removed. The main collector was the Arhat Nera Gupta. The third collection also has nine aspects. The time was after the Buddha's Nirvana
Chinese
在（佛灭度后）三百年时。集会者为五百阿罗汉。各自的凡夫比丘有六万。地点是克什米尔的鲜花堆砌的精舍。供养祈请者和施主是国王迦腻色迦。所要汇集的法是三藏和分裂出的十八部，汇集成在法上一致。也就是在各部派不同读法的轮转中说：释迦狮子的教法，成为十八种不同的形态，这是众生之导师，往昔事业的威力所致。如是说。那时恶魔罪恶者化作比丘，制造分裂，使得一切都混乱不堪，各自的经部和师承各自为派，由于见解和仪轨不一致，就指责说，按照我们的是对的，按照你们的是不对的。于是将那些最初从哪里分出来的部派汇集到那里，为了和睦相处，辩论什么是佛的法和教的根本。内部的根本部派有四个，从中分裂出十八部而闻名。从一切有部中分出：有部，饮光部，法护部，多闻部，地论部，赤衣部，分别说部等七部。这些是国王种姓罗睺罗贤善，世尊对于学习极为恭敬而授记者的师承。语言是善于学习的，即与梵语（梵文天城体：संस्कृत，梵文罗马拟音：saṃskṛta，汉语字面意思：善作）天神之语相符。僧裙的碎片是九以上二十五以下，除了成双的。标志是乌 উৎপལ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和莲花，以及宝物和树叶生出。从大众部中分出：东山部，西山部，雪山部，假名部，出世部等五部。这些是从婆罗门种姓中出家的大长老迦叶波，世尊对于修习功德圆满者授记者的师承。语言是俗语，即与光明天的天神们相符的说法。僧裙的碎片是九以上二十三以下，除了成双的。标志是雍仲符号和吉祥结。从上座部分出：胜林
English
In the three hundredth year (after the Buddha's Parinirvana). The assembly consisted of five hundred Arhats. There were sixty thousand ordinary monks each. The location was the Kashmiri monastery adorned with stacked flowers. The one who requested and the patron was King Kanishka. The Dharma to be collected was the three pitakas and the eighteen divisions, to be collected into agreement on the Dharma. That is, in the wheel of different readings of the various schools, it is said: The teaching of Shakya Lion, becomes eighteen different forms, this is due to the power of the past deeds of the guide of beings. As it is said. At that time, the evil demon transformed into a monk and created division, causing everything to become chaotic, each sutra section and lineage separated into factions, and due to inconsistent views and rituals, they accused each other, saying, 'What is according to us is right, what is according to you is not right.' Therefore, those schools that initially branched out from where were gathered there, and in order to be harmonious, they debated what is the root of the Buddha's Dharma and teachings. The internal root schools are four, from which eighteen schools are known to have branched out. From the Sarvastivada school, the following branched out: Sarvastivadins, Kashyapiyas, Dharmaguptakas, Sautrantikas, Bhumiputrakas, Kasyapiyas, and Samkrantivadins, these seven schools. These are the lineages of King Rahula Bhadra, who was predicted by the Blessed One to be supremely respectful in learning. The language is well-learned, that is, it is in accordance with the Sanskrit (Sanskrit: saṃskṛta, meaning: well-made) language of the gods. The fragments of the monastic robe are nine or more and twenty-five or less, except for pairs. The symbols are utpala (Sanskrit: उत्पल्, Romanization: utpal, meaning: lotus) and lotus, as well as jewels and the emergence of tree leaves. From the Mahasanghika school, the following branched out: the Eastern Mountain school, the Western Mountain school, the Snow Mountain school, the Prajnaptivadins, and the Lokottaravadins, these five schools. These are the lineages of the great elder Kashyapa, who renounced from the Brahmin caste and was predicted by the Blessed One to be supremely endowed with the qualities of practice. The language is Prakrit, that is, it speaks in accordance with the gods of the clear light. The fragments of the monastic robe are nine or more and twenty-three or less, except for pairs. The symbols are the swastika and the auspicious knot. From the Sthavira school, the following branched out: the Jeta Grove
Chinese
居住的部。居住在无畏山的部。居住在寺庙的部，共有三个。这些是从竹匠种姓中出家的圣者迦旃延大尊，世尊曾授记他为调伏边地的第一人，这是他的弟子传承。语言是阿婆梵文，即与食肉者相似的破碎语言。僧裙是九件以上，二十一件以下，除了成双的。标志是海螺出现。从大众的尊敬中区分，有土地宣告种姓的部、守护者的部、住母部三个。这些是从抬运者种姓中出家的圣者阿难，世尊曾授记他为持律者中的第一人，这是他的弟子传承。语言是毕舍遮语，即与普通清净天神相似的语言。僧裙与稳固一致。标志是海螺。如果想要详细了解这些的见解和宗派分野，应当在我的著作《如意宝藏》中了解。必要性是教法内部和谐以及长久住世的必要性。应当排除的是认为十八部是异端者。结集者的主要人物是最后有者的菩萨苏弥陀和阿罗汉大尊普尔尼迦。第三，关于如何造论的方法，有导师的特征、论典的自性、如何造论的方法三个方面。第一方面又分为上等是亲身证悟法性真谛，中等是亲见本尊并获得许可，下等是通晓五明。五明是：声明、因明、工巧明、医方明、内明。论典的自性是，作者具有特征，因此作为佛语的解释而著述，并且指示解脱之道，因此具有调伏和救护两种功德。如怙主弥勒所说：能调伏所有烦恼怨敌，能从恶趣轮回中救护者，因具有调伏救护的功德，故名为论典，这二者在其他宗派中没有。如是所说。关于如何造论的方法，佛陀住世时，有七位阿罗汉造了论典《阿毗达摩七论》，以及结集
English
The groups that dwell. The groups that dwell on Fearless Mountain. And the group that dwells in the monastery, these three. These are the disciples of the great venerable Kātyāyana, who arose from the bamboo-worker caste, and whom the Blessed One prophesied as the foremost in taming the border regions. Their language is Apabhraṃśa, a broken language similar to that of flesh-eaters. Their monastic robes are nine or more, but less than twenty-one, except for pairs. Their sign is the appearance of a conch shell. Distinguished from those honored by the many, there are the group of the earth-proclaiming caste, the group of protectors, and the group of the dwelling mother, these three. These are the disciples of the venerable Ānanda, who arose from the carrying caste, and whom the Blessed One prophesied as the foremost among those who uphold the Vinaya. Their language is Piśāca, similar to that of ordinary pure-abode gods. Their monastic robes are consistent with stability. Their sign is the conch shell. If one wishes to understand in detail the views and sectarian divisions of these, one should understand them in my treatise, "The Wish-Fulfilling Jewel Treasury." The necessity is the internal harmony of the teachings and the necessity for them to endure for a long time. What should be excluded are those who consider the eighteen schools to be non-dharma. The main compilers were the Bodhisattva Sumitra, the last of existence, and the great Arhat Pūrṇika. Third, regarding how treatises are composed, there are three aspects: the characteristics of the teacher, the nature of the treatise, and how it is composed. The first aspect is further divided into: the best is directly realizing the truth of the nature of reality; the intermediate is seeing the face of the chosen deity and receiving permission; the lowest is knowing the five sciences. The five sciences are: grammar, logic, crafts, medicine, and the inner science of suchness. The nature of a treatise is that the author is endowed with characteristics, and therefore it is composed as an explanation of the Buddha's words, and it shows the path to liberation, and therefore it is endowed with the two qualities of taming and protecting. As the Lord Maitreya said: "That which tames all the enemies of afflictions, and that which protects from the evil destinies of existence, because it has the qualities of taming and protecting, it is called a treatise; these two are not found in other systems." As it was said. Regarding how treatises are composed, when the Buddha was alive, seven Arhats composed the seven treatises of the Abhidharma, and the compilation
Chinese
在第二个时期，阿罗汉尼耶斯巴创作了《大毗婆沙论》。佛陀涅槃后四百年，龙树父子出现，广泛阐明了中观宗的观点，著有解释三藏意义的著作、《言聚》第一部经典的注释、《理聚》第二部经典的注释、《赞聚》第三部经典的注释。圣天著有《四百论》等。功德光著有《观世音菩萨苦行》等。月称著有《明句论》、《入中论》等。在九百多年接近一千年时，无著兄弟等出现，无著通过修行弥勒而前往兜率天，在天人的温暖停留片刻。圣弥勒为总的经典著有注释，两部庄严论，两部辨别论，《大乘经庄严论》和五部法，并在瞻部洲弘扬。各位论师各自创作了许多注释。特别是，无著论师创作了五部地论、两种律仪等与弥勒相关的二十部法。世亲对这些著作作了许多注释和评注，特别是创作了《阿毗达磨俱舍论》及其自释等许多著作。陈那菩萨著有《集量论》和《释量论》等许多著作。法称著有《量理七论》等。旃陀罗·瞿弥著有声明论著《旃陀罗波》等许多著作。英雄著有《本生鬘》等许多著作。导师功德光著有《根本律经》九卷、《羯磨百法》九卷等。释迦光著有《三百颂》等。法友著有《广大释》等。导师毗玛拉著有阐释四部阿含之处的《生喜》和《象饮》等许多著作。堪布寂护著有《中观光明论》等。莲花戒著有《修道次第》第三篇等。导师智藏著有《辨别二谛论》等。静命著有《二万颂清净》等。