Chinese
众部执。制多山部。西山住部。北山住部。如是三部本宗同义。谓诸菩萨不脱恶趣。于窣堵波兴供养业。不得大果。有阿罗汉为余所诱。此等五事及余义门。所执多同大众部说。说一切有部本宗同义者。谓一切有部诸是有者。皆二所摄。一名二色。过去未来体亦实有。一切法处皆是所知。亦是所识及所通达。生老住无常相。心不相应行蕴所摄。有为事有三种。无为事亦有三种。三有为相别有实体三谛是有为。一谛是无为。四圣谛渐现观。依空无愿二三摩地。俱容得入正性离生思惟。欲界行入正性离生。若已得入正性离生。十五心顷说名行向。第十六心说名住果。世第一法一心三品。世第一法定不可退。预流者无退义。阿罗汉有退义。非诸阿罗汉皆得无生智。异生能断欲贪瞋恚。有诸外道能得五通。亦有天中住梵行者。七等至中觉支可得。非余等至。一切静虑皆念住摄。不依静虑。得入正性离生。亦得阿罗汉果。若依色界无色界身。虽能证得阿罗汉果。而不能入正性离生。依欲界身非但能入。正性离生。亦能证得阿罗汉果。北俱卢洲无离染者。圣不生彼及无想天。四沙门果非定渐得。若先已入正性离生。依世俗道有证一来及不还果。可说四念住能摄一切法。一切随眠皆是心所。与心相应有所缘境。一切随眠皆缠所摄。非 现代汉语译本 众部执：制多山部（Caitika），西山住部（Apara Saila），北山住部（Uttara Saila）。这三部的根本宗旨相同，即认为诸菩萨不会脱离恶趣，在佛塔（Stupa）兴建供养事业不会获得大的果报，以及有阿罗汉会被其他人诱惑。这五件事以及其他义理方面，他们的主张大多与大众部（Mahasanghika）相同。 说一切有部（Sarvastivada）的根本宗旨相同之处在于：一切有部认为，凡是存在的，都可以归纳为二者，即名（Nama）和色（Rupa）。过去和未来的体性也是真实存在的。一切法处都是所知，也是所识和所通达的。生、老、住是无常的相，属于心不相应行蕴所摄。有为事有三种，无为事也有三种。三种有为相各自有实体。三谛是有为，一谛是无为。四圣谛是渐次显现的观照。依靠空（Sunyata）、无愿（Apranihita）这两种三摩地（Samadhi），都可以进入正性离生（Samyaktva-nyama-avataran）。思惟欲界（Kama-dhatu）的修行可以进入正性离生。如果已经进入正性离生，在十五个心念的瞬间，可以称为行向（Pratipadaka），第十六个心念可以称为住果（Phala-stha）。世第一法（Laukikagradharma）一心有三种品类。世第一法必定不可退转。预流者（Srotapanna）没有退转的说法，阿罗汉（Arhat）有退转的说法。并非所有阿罗汉都能获得无生智（Anutpada-jnana）。异生（Prthagjana）能够断除欲贪和瞋恚。有些外道（Tirthika）能够获得五神通（Panca-abhijna），也有天界（Deva）中安住梵行者。七等至（Sapta-samapatti）中可以获得觉支（Bodhyanga），其他等至则不然。一切静虑（Dhyana）都属于念住（Smrtyupasthana）所摄。不依靠静虑，也能进入正性离生，也能证得阿罗汉果。如果依靠无色界（Arupa-dhatu）之身，虽然能够证得阿罗汉果，却不能进入正性离生。依靠欲界之身，不仅能够进入正性离生，也能证得阿罗汉果。北俱卢洲（Uttarakuru）没有离染者。圣者不会生于彼处以及无想天（Asanjnasattva）。四沙门果（Cattari-sramana-phalani）并非一定是渐次获得的。如果先前已经进入正性离生，依靠世俗道（Laukika-marga）可以证得一来果（Sakrdagamin）和不还果（Anagamin）。可以说四念住能够摄持一切法。一切随眠（Anusaya）都是心所（Caitasika），与心相应，有所缘境。一切随眠都被缠（Paryavasthana）所摄，并非……
English
English version The tenets of various schools: The Caitika (制多山部), the Apara Saila (西山住部), and the Uttara Saila (北山住部). These three schools share the same fundamental principles, namely that Bodhisattvas do not escape the evil destinies, that making offerings at Stupas (窣堵波) does not yield great rewards, and that Arhats (阿罗汉) can be seduced by others. These five matters, along with other doctrinal points, are largely in agreement with the Mahasanghika (大众部). The Sarvastivada (说一切有部) shares the following fundamental principles: The Sarvastivadins believe that everything that exists can be categorized into two: Nama (名) and Rupa (色). The nature of the past and future is also truly existent. All Dharma-spheres are knowable, cognizable, and understandable. Birth, aging, and dwelling are impermanent characteristics, belonging to the Samskara-skandha (行蕴) that is not associated with the mind. There are three types of conditioned things (有为事), and three types of unconditioned things (无为事). The three characteristics of conditioned things each have their own substance. The three truths are conditioned, and one truth is unconditioned. The Four Noble Truths (四圣谛) are gradually revealed through contemplation. Relying on the two Samadhis (三摩地) of Sunyata (空) and Apranihita (无愿), one can enter Samyaktva-nyama-avataran (正性离生). Meditating on the Kama-dhatu (欲界) can lead to entry into Samyaktva-nyama-avataran. If one has already entered Samyaktva-nyama-avataran, the fifteen moments of thought can be called Pratipadaka (行向), and the sixteenth moment can be called Phala-stha (住果). The Laukikagradharma (世第一法) has three categories in one mind. The Laukikagradharma is definitely irreversible. There is no concept of regression for a Srotapanna (预流者), but there is for an Arhat (阿罗汉). Not all Arhats attain Anutpada-jnana (无生智). Prthagjana (异生) can sever desire and hatred. Some Tirthikas (外道) can attain the Panca-abhijna (五神通), and there are also Brahmacharis residing in the heavens (Deva). Bodhyangas (觉支) can be attained in the Sapta-samapatti (七等至), but not in other Samapattis. All Dhyanas (静虑) are included in Smrtyupasthana (念住). Without relying on Dhyana, one can enter Samyaktva-nyama-avataran and attain Arhatship. If one relies on a body in the Arupa-dhatu (无色界), although one can attain Arhatship, one cannot enter Samyaktva-nyama-avataran. Relying on a body in the Kama-dhatu, one can not only enter Samyaktva-nyama-avataran but also attain Arhatship. There are no individuals free from defilements in Uttarakuru (北俱卢洲). Saints are not born there or in Asanjnasattva (无想天). The Cattari-sramana-phalani (四沙门果) are not necessarily attained gradually. If one has previously entered Samyaktva-nyama-avataran, one can attain Sakrdagamin (一来果) and Anagamin (不还果) through the Laukika-marga (世俗道). It can be said that the Four Smrtyupasthanas encompass all Dharmas. All Anusayas (随眠) are Caitasikas (心所), corresponding to the mind and having an object of focus. All Anusayas are included in Paryavasthanas (缠), and are not... --------------------------------------------------------------------------------
Chinese
一切缠皆随眠摄。缘起支性定是有为。亦有缘起支随阿罗汉转。有阿罗汉增长福业。唯欲色界定有中有。眼等五识身有染离染。但取自相唯无分别。心心所法体各实有。心及心所定有所缘。自性不与自性相应。心不与心相应。有世间正见。有世间信根。有无记法诸阿罗汉亦有非学非无学法。诸阿罗汉皆得静虑。非皆能起静虑现前。有阿罗汉犹受故业。有诸异生住善心死。在等引位必不命终。佛与二乘解脱无异。三乘圣道各有差别。佛慈悲等不缘有情。执有有情。不得解脱应言菩萨。犹是异生。诸结未断若未已入正性离生。于异生地未名超越。有情但依现有执受相续假立。说一切行皆刹那灭。定无少法能从前世转至后世。但有世俗补特伽罗。说有移转。活时行聚即无余灭。无转变诸蕴。有出世静虑。寻亦有无漏。有善是有因。等引位中无发语者。八支圣道是正法轮。非如来语皆为转法轮。非佛一音能说一切法。世尊亦有不如义言。佛所说经非皆了义。佛自说有不了义经。此等名为本宗同义末宗异义。其类无边。其雪山部本宗同义。谓诸菩萨犹是异生。菩萨入胎不起贪爱。无诸外道能得五通。亦无天中住梵行者。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。有犊子部本宗同义。 现代汉语译本 一切烦恼都包含在随眠（Anusaya，潜在的烦恼）之中。缘起（Pratītyasamutpāda， dependent origination）的各个支分，其性质一定是‘有为’（Saṃskṛta，有造作的，有为法）。也有缘起的支分随着阿罗汉（Arhat，已证解脱的圣者）而转变。有些阿罗汉会增长福德和事业。只有欲界（Kāmadhātu， desire realm）和色界（Rūpadhātu， form realm）才有中有（Antarābhava，中阴身）。眼识等五种识身有染污和离染污。它们只取各自的自相（Svalakṣaṇa， own-characteristic），没有分别作用。心（Citta，mind）和心所法（Caitasika，mental factors）的自体各自真实存在。心和心所一定有所缘（Ālambana， object of mind）。自性不与自性相应。心不与心相应。存在世间正见（Samyagdṛṣṭi， right view）。存在世间信根（Śraddhā-indriya， faculty of faith）。存在无记法（Avyākṛta， indeterminate）。诸位阿罗汉也有非学非无学法（Na śaikṣa-nāśaikṣa-dharma， neither trainee nor non-trainee dharma）。诸位阿罗汉都能获得静虑（Dhyāna， meditation），但并非都能生起静虑的现前。有些阿罗汉仍然承受过去的业报。有些凡夫在善心状态下死去。在等引位（Samāpatti，state of meditative absorption）中，一定不会死亡。佛（Buddha，觉悟者）与二乘（Śrāvakayāna and Pratyekabuddhayāna，声闻乘和缘觉乘）的解脱没有差别。三乘（Triyāna， three vehicles）的圣道各有差别。佛的慈悲等不缘有情（Sattva， sentient beings）。如果执着于有有情，就不能得到解脱，应该说菩萨（Bodhisattva， seeking enlightenment）仍然是凡夫。各种烦恼还没有断除，如果还没有进入正性离生（Samyaktva-nyāma-avakrānti， the stage of assurance），就不能说超越了凡夫地。有情只是依据现有的执受和相续假立的。说一切行（Sarva-saṃskṛta-dharma， all conditioned phenomena）都是刹那灭（Kṣaṇika， momentary）。一定没有少许法能够从前世转移到后世，只有世俗的补特伽罗（Pudgala， person）才说有转移。活着的时候，行蕴（Saṃskāra-skandha， aggregate of mental formations）聚集即无余灭。没有转变的诸蕴。有出世间的静虑。寻（Vitarka， initial application of mind）也有无漏（Anāsrava， without outflows）。有善是有因（Hetu， cause）。在等引位中没有说话者。八支圣道（Aṣṭāṅgika-mārga， eightfold noble path）是正法轮（Dharma-cakra， wheel of Dharma）。并非如来（Tathāgata， thus-gone one）所说的一切话都是转法轮。佛陀的一个声音不能说出一切法。世尊（Bhagavān， the Blessed One）也有不如义的言语。佛所说的经典并非都是了义（Nītārtha， definitive meaning）。佛自己说有不了义经（Neyārtha， provisional meaning）。这些被称为本宗同义，末宗异义，其种类无边。 雪山部（Haimavata， one of the early Buddhist schools）的本宗同义是：诸位菩萨仍然是凡夫。菩萨入胎不起贪爱。没有外道（Tīrthika， non-Buddhist）能够得到五通（Pañcābhijñā， five supernormal powers）。也没有天中住梵行者（Brahmacārin， celibate practitioner）。有些阿罗汉会被其他人诱惑，仍然有无知，也有犹豫，需要他人引导才能觉悟。道（Mārga， path）因声音而生起。他们所执着的很多与说一切有部（Sarvāstivāda， one of the early Buddhist schools）相同。有犊子部（Vātsīputrīya， one of the early Buddhist schools）的本宗同义。
English
English version All entanglements are included within the latent tendencies (Anusaya). The characteristics of the limbs of dependent origination (Pratītyasamutpāda) are definitely conditioned (Saṃskṛta). There are also limbs of dependent origination that transform along with an Arhat (Arhat, a liberated being). Some Arhats increase merit and activities. Only the desire realm (Kāmadhātu) and the form realm (Rūpadhātu) have an intermediate existence (Antarābhava). The five consciousnesses, such as eye-consciousness, have defilement and non-defilement. They only grasp their own-characteristics (Svalakṣaṇa) and have no discrimination. The substance of mind (Citta) and mental factors (Caitasika) each exist as real entities. Mind and mental factors definitely have an object of mind (Ālambana). A nature does not correspond with its own nature. Mind does not correspond with mind. There exists mundane right view (Samyagdṛṣṭi). There exists mundane faculty of faith (Śraddhā-indriya). There exist indeterminate (Avyākṛta) phenomena. Arhats also possess phenomena that are neither trainee nor non-trainee (Na śaikṣa-nāśaikṣa-dharma). All Arhats can attain meditative absorption (Dhyāna), but not all can bring the presence of meditative absorption into manifestation. Some Arhats still receive the consequences of past karma. Some ordinary beings die with a virtuous mind. One will definitely not die in a state of meditative absorption (Samāpatti). There is no difference in liberation between the Buddha (Buddha, the awakened one) and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The noble paths of the three vehicles (Triyāna) each have differences. The Buddha's compassion, etc., do not relate to sentient beings (Sattva). If one clings to the existence of sentient beings, one cannot attain liberation; one should say that a Bodhisattva (Bodhisattva, seeking enlightenment) is still an ordinary being. The various fetters have not yet been severed; if one has not yet entered the stage of assurance (Samyaktva-nyāma-avakrānti), one cannot be said to have transcended the state of an ordinary being. Sentient beings are merely provisionally established based on existing appropriation and continuity. It is said that all conditioned phenomena (Sarva-saṃskṛta-dharma) are momentary (Kṣaṇika). There is definitely not a single phenomenon that can transfer from a previous life to a subsequent life; only a conventional person (Pudgala) speaks of transfer. When alive, the aggregate of mental formations (Saṃskāra-skandha) gathers and ceases without remainder. There are no aggregates that transform. There is supramundane meditative absorption. Initial application of mind (Vitarka) also exists without outflows (Anāsrava). Good exists with a cause (Hetu). In the state of meditative absorption, there is no speaker. The eightfold noble path (Aṣṭāṅgika-mārga) is the wheel of Dharma (Dharma-cakra). Not all words spoken by the Thus-Gone One (Tathāgata) are turning the wheel of Dharma. A single sound of the Buddha cannot express all phenomena. The Blessed One (Bhagavān) also has words that are not in accordance with the meaning. Not all sutras spoken by the Buddha are of definitive meaning (Nītārtha). The Buddha himself said that there are sutras of provisional meaning (Neyārtha). These are called doctrines agreed upon by the original school but disagreed upon by later schools; their types are boundless. The doctrines agreed upon by the original Haimavata (Haimavata, one of the early Buddhist schools) school are: Bodhisattvas are still ordinary beings. Bodhisattvas do not generate craving upon entering the womb. No non-Buddhist (Tīrthika) can attain the five supernormal powers (Pañcābhijñā). There are also no celibate practitioners (Brahmacārin) among the gods. Some Arhats can be seduced by others, still have ignorance, and also have hesitation, requiring others to guide them to awakening. The path (Mārga) arises from sound. Many of their adhered doctrines are the same as those of the Sarvāstivāda (Sarvāstivāda, one of the early Buddhist schools) school. There are doctrines agreed upon by the original Vātsīputrīya (Vātsīputrīya, one of the early Buddhist schools) school. --------------------------------------------------------------------------------