English
English version: The venerable ones are all world-transcending. All Tathagatas (如来，one who has thus gone) have no defiled dharmas. The words of all Tathagatas turn the Dharma wheel. The Buddha speaks all dharmas with one sound. What the World-Honored One (世尊，Bhagavan) speaks is all in accordance with the true meaning. The form body of the Tathagata is truly boundless. The power of the Tathagata is also boundless. The life spans of all Buddhas are also boundless. The Buddha transforms sentient beings, causing them to generate pure faith, without any sense of satiety. The Buddha has no sleep or dreams. The Tathagata answers questions without needing to think. The Buddha does not speak of names, etc., at any time, because He is always in samadhi (定，concentration). However, sentient beings rejoice and leap for joy when they think the Buddha speaks of names, etc. A single moment of mind understands all dharmas. A single moment of mind, corresponding to prajna (般若，wisdom), knows all dharmas. The Buddhas, the World-Honored Ones, constantly follow the turning of Exhaustion-Wisdom (尽智，wisdom of the exhaustion of all defilements) and Non-Arising Wisdom (无生智，wisdom of non-arising), even until parinirvana (般涅槃，complete nirvana). All Bodhisattvas (菩萨，enlightenment being) entering the mother's womb do not grasp the kalala (羯剌蓝，first week of embryonic development), arbuda (頞部昙，second week), peshi (闭尸，third week), or ghana (键南，fourth week) as their self. All Bodhisattvas manifest the form of a white elephant when entering the mother's womb. All Bodhisattvas emerge from the mother's womb from the right side. All Bodhisattvas do not generate thoughts of desire, anger, or harm. Bodhisattvas, desiring to benefit sentient beings, vow to be born in evil destinies and can go there at will. With a single moment of direct perception of the edge-wisdom (边智，wisdom close to reality), they universally know the differences in the characteristics of the Four Noble Truths (四谛，suffering, its origin, its cessation, and the path). The bodies of the five consciousnesses, such as the eye, are defiled and also free from defilement. The Form Realm has no ** organs, only the six consciousness bodies. The five sense organs are embodied as fleshy masses. The eye cannot see form, the ear cannot hear sound, the nose cannot smell fragrance, the tongue cannot taste flavor, and the body cannot feel touch. In the state of samadhi, there is speaking, there is also taming the mind, and there is also pure attention. What needs to be done has been done, and there is no dharma to be received. Those who have entered the stream (预流者，srotapanna) can understand the self-nature of the mind and mental factors. There are Arhats (阿罗汉，one who has attained nirvana) who are seduced by others, still have ignorance, and also have hesitation. Others cause them to awaken to the path, arising from sound. Suffering can lead to the path, the words of suffering can help the path, wisdom is the additional practice, which can extinguish all suffering and also lead to happiness. Suffering is also food. One can also abide for a long time in the eighth ground. Even the dharmas of the nature-ground can be said to have regression. Those who have entered the stream have the meaning of regression. Arhats have no meaning of regression. There is no worldly right view, no worldly root of faith, and no unrecordable dharmas. When entering the rightness that is apart from birth, it can be said that all fetters are severed. Those who have entered the stream create all evil. --------------------------------------------------------------------------------
Chinese
唯除无间。佛所说经皆是了义。无为法有九种。一择灭。二非择灭。三虚空。四空无边处。五识无边处。六无所有处。七非想非非想处。八缘起支性。九圣道支性。心性本净客随烦恼之所杂染。说为不净。随眠非心。非心所法。亦无所缘。随眠异缠。缠异随眠。应说随眠与心不相应。缠与心相应。过去未来非实有体。一切法处非所知非所识量。非所通达。都无中有。诸预流者亦得静虑。如是等是本宗同义。此四部末宗异义者。如如圣谛诸相差别。如是如是。有别现观。有少法是自所作。有少法是他所作。有少法是俱所作。有少法从众缘生。有于一时二心俱起。道与烦恼容俱现前。业与异熟有俱时转。种即为芽。色根大种有转变义。心心所法无转变义。心遍于身。心随依境。卷舒可得。诸如是等末宗所执。展转差别有无量门。其多闻部本宗同义。谓佛五音是出世教。一无常。二苦。三空。四无我。五涅槃寂静。此五能引出离道故。如来余音是世间教。有阿罗汉为余所诱。犹有无知。亦有犹豫。他令悟入道因声起。余所执多同说一切有部。其说假部本宗同义。谓苦非蕴。十二处非真实。诸行相待展转和合。假名为苦。无士夫用。无非时死。先业所得业增长为因有异熟。果转由福故得圣道。道不可修。道不可坏。余义多同大 现代汉语译本 唯除无间（Avici hell，无间地狱）。佛所说经皆是了义（nitartha，究竟真实之义）。无为法（Asamskrta dharma，不生不灭之法）有九种：一、择灭（Pratisamkhya-nirodha，通过智慧选择而达到的寂灭）；二、非择灭（Apratisamkhya-nirodha，非通过智慧选择自然达到的寂灭）；三、虚空（Akasa，没有阻碍的空间）；四、空无边处（Akasanantyayatana，超越色界到达的空无边处禅定）；五、识无边处（Vijnananantyayatana，超越空无边处到达的识无边处禅定）；六、无所有处（Akincanyayatana，超越识无边处到达的无所有处禅定）；七、非想非非想处（Naivasamjnanasamjnayatana，超越无所有处到达的非想非非想处禅定）；八、缘起支性（Pratityasamutpada，缘起法则的性质）；九、圣道支性（Aryamarga，八正道的性质）。 心性本净（Prakrti-parisuddha-citta，心性原本清净），客随烦恼（Agantuka-klesa，外来的烦恼）之所杂染，说为不净。随眠（Anusaya，潜在的烦恼）非心，非心所法（Caitasika，与心相关的心理现象），亦无所缘（Alambana，认识的对象）。随眠异缠（Paryavasthana，显现的烦恼），缠异随眠。应说随眠与心不相应（Citta-viprayukta，不与心同时生起），缠与心相应。过去未来非实有体。一切法处（Sarva-dharma-ayatana，一切法的领域）非所知非所识量，非所通达。都无中有（Antarabhava，中阴身）。诸预流者（Srota-apanna，已证得预流果的圣者）亦得静虑（Dhyana，禅定）。如是等是本宗同义。 此四部末宗异义者：如如圣谛（Arya-satya，四圣谛）诸相差别，如是如是，有别现观（Abhisamaya，对真理的证悟）。有少法是自所作，有少法是他所作，有少法是俱所作，有少法从众缘生。有于一时二心俱起。道与烦恼容俱现前。业（Karma，行为）与异熟（Vipaka，业的果报）有俱时转。种即为芽。色根（Rupa-indriya，感觉器官）大种（Maha-bhuta，四大元素）有转变义。心心所法无转变义。心遍于身。心随依境，卷舒可得。诸如是等末宗所执，展转差别有无量门。 其多闻部本宗同义：谓佛五音是出世教。一、无常（Anitya，诸行无常）；二、苦（Duhkha，一切皆苦）；三、空（Sunyata，诸法皆空）；四、无我（Anatma，无我）；五、涅槃寂静（Nirvana-santi，涅槃寂静）。此五能引出离道故。如来余音是世间教。有阿罗汉（Arhat，已证得阿罗汉果的圣者）为余所诱，犹有无知，亦有犹豫。他令悟入道因声起。余所执多同说一切有部（Sarvastivada，一切有部）。 其说假部本宗同义：谓苦非蕴（Skandha，五蕴），十二处（Ayatana，十二处）非真实。诸行相待展转和合，假名为苦。无士夫用。无非时死。先业所得业增长为因有异熟。果转由福故得圣道。道不可修，道不可坏。余义多同大众部（Mahasanghika，大众部）。
English
English version Except for Avici (Avici hell). All the sutras spoken by the Buddha are nitartha (nitartha, of ultimate and true meaning). There are nine kinds of Asamskrta dharma (Asamskrta dharma, unconditioned dharma): 1. Pratisamkhya-nirodha (Pratisamkhya-nirodha, cessation attained through wisdom); 2. Apratisamkhya-nirodha (Apratisamkhya-nirodha, cessation attained naturally without the use of wisdom); 3. Akasa (Akasa, space without obstruction); 4. Akasanantyayatana (Akasanantyayatana, the sphere of infinite space attained beyond the realm of form); 5. Vijnananantyayatana (Vijnananantyayatana, the sphere of infinite consciousness attained beyond the sphere of infinite space); 6. Akincanyayatana (Akincanyayatana, the sphere of nothingness attained beyond the sphere of infinite consciousness); 7. Naivasamjnanasamjnayatana (Naivasamjnanasamjnayatana, the sphere of neither perception nor non-perception attained beyond the sphere of nothingness); 8. Pratityasamutpada (Pratityasamutpada, the nature of dependent origination); 9. Aryamarga (Aryamarga, the nature of the Noble Eightfold Path). The nature of the mind is originally pure (Prakrti-parisuddha-citta), but it is said to be impure due to being mixed with Agantuka-klesa (Agantuka-klesa, adventitious defilements). Anusaya (Anusaya, latent defilements) are not mind, nor are they Caitasika (Caitasika, mental phenomena associated with the mind), and they have no Alambana (Alambana, object of cognition). Anusaya (latent defilements) are different from Paryavasthana (Paryavasthana, manifest defilements), and Paryavasthana are different from Anusaya. It should be said that Anusaya are not Citta-viprayukta (Citta-viprayukta, not concurrent with the mind), while Paryavasthana are concurrent with the mind. The past and future do not have real substance. Sarva-dharma-ayatana (Sarva-dharma-ayatana, the realm of all dharmas) is not knowable, nor is it within the scope of knowledge, nor is it fully understood. There is no Antarabhava (Antarabhava, intermediate existence). Those who are Srota-apanna (Srota-apanna, stream-enterers) can also attain Dhyana (Dhyana, meditative absorption). These and others are the shared doctrines of this school. The differing doctrines of the later schools of these four divisions are as follows: Just as there are differences in the aspects of the Arya-satya (Arya-satya, Four Noble Truths), so too, there are different Abhisamaya (Abhisamaya, realizations). Some dharmas are self-made, some dharmas are made by others, some dharmas are made by both, and some dharmas arise from various conditions. There are times when two minds arise simultaneously. The path and defilements can coexist. Karma (Karma, action) and Vipaka (Vipaka, the result of karma) can occur simultaneously. The seed is the sprout. Rupa-indriya (Rupa-indriya, sense organs) and Maha-bhuta (Maha-bhuta, the four great elements) have the meaning of transformation. Mind and mental phenomena do not have the meaning of transformation. The mind pervades the body. The mind follows its object, and it can be contracted and expanded. These and other doctrines are held by the later schools, and there are countless differences between them. The shared doctrines of the Mulasarvastivadins are as follows: The five sounds of the Buddha are transcendent teachings: 1. Anitya (Anitya, impermanence); 2. Duhkha (Duhkha, suffering); 3. Sunyata (Sunyata, emptiness); 4. Anatma (Anatma, non-self); 5. Nirvana-santi (Nirvana-santi, the peace of Nirvana). These five can lead to the path of liberation. The other sounds of the Tathagata are worldly teachings. Some Arhat (Arhat, one who has attained Arhatship) are seduced by others, still have ignorance, and also have doubts. Others cause them to awaken, and the cause of the path arises from sound. The other doctrines they hold are mostly the same as those of the Sarvastivada (Sarvastivada, the Sarvastivada school). The shared doctrines of the Sautrantika school are as follows: Suffering is not Skandha (Skandha, the five aggregates), and the twelve Ayatanas (Ayatana, the twelve sense bases) are not real. All phenomena depend on each other and combine, and are falsely called suffering. There is no agent. There is no untimely death. The karma obtained from past actions increases and becomes the cause of Vipaka. The result is transformed by merit, and thus the holy path is attained. The path cannot be cultivated, and the path cannot be destroyed. The other doctrines are mostly the same as those of the Mahasanghika (Mahasanghika, the Mahasanghika school). --------------------------------------------------------------------------------