Chinese
谓补特伽罗非即蕴离蕴。依蕴处界假施设名。诸行有暂住。亦有刹那灭。诸法若离补特伽罗。无从前世转至后世。依补特伽罗可说有移转。亦有外道能得五通。五识无染亦非离染。若断欲界修所断结。名为离欲。非见所断。即忍名相。世第一法名能趣入正性离生。若已得入正生离生。十二心须说名行向。第十三心说名住果。有如是等多差别义。因释一颂执义不同。从此部中流出四部。谓法上部。贤胄部。正量部。密林山部。所释颂言。已解脱更堕。堕由贪复还。获安喜所乐。随乐行至乐。其化地部本宗同义。谓过去未来是无现在。无为是有。弥四圣谛一时现观。见苦谛时能见诸谛。要已见者能如是见。随眠非心亦非心所。亦无所入。眠与缠异。随眠自性心不相应。缠自性心相应。异生不断欲贪瞋恚。无诸外道能得五通。亦无天中住梵行者。定无中有。无阿罗汉增长福业。五识有染亦有离染。六识皆与寻伺相应。亦有齐首补特伽罗。有世间正见。无世间信根。无出世静虑。亦无无漏寻伺。若非有因预流有退。诸阿罗汉定无退者。道支皆是念住所摄。无为法有九种。一择灭。二非择灭。三虚空。四不动。五善法真如。六不善法真如。七无记法真如。八道支真如。九缘起真如。入胎为初命终为后。色根大种皆有转变。心心所 现代汉语译本： 他们说补特伽罗（Pudgala，意为人我、数取趣）既不是蕴（Skandha，构成要素）本身，也不是脱离蕴而存在的。只是依蕴、处（Ayatana，感觉器官和对象）、界（Dhatu，元素）假立施设名称。诸行（Samskara，造作）有暂时停留，也有刹那生灭。如果诸法（Dharma，事物）脱离补特伽罗，就无法从前世转移到后世。依靠补特伽罗才能说有移转。也有外道能够获得五神通。前五识（五种感官意识）有染污，也有不染污，如果断除了欲界修所断的烦恼结缚，就称为离欲，而不是见所断的。忍位（Ksanti，安忍）可以称为名相（Nama-rupa，名色）。世第一法（Laukikagradharma，世间第一法）称为能够趣入正性离生（Samyaktva-niyata，正性决定）。如果已经证入正性离生，需要用十二个心来说明是行向（Pratipattimarga，行道），第十三个心说明是住果（Phala-sthana，住果位）。 有如此众多差别意义，因为解释同一首偈颂而执持的意义不同，从此部派中流出四个部派，分别是法上部、贤胄部、正量部、密林山部。他们所解释的偈颂是：‘已解脱更堕落，堕落由于贪欲复还，获得安喜所乐，随顺快乐行至快乐。’ 化地部（Mahisasaka，又称弥沙塞部）的根本宗旨与他们相同，认为过去和未来是无，现在是无为法（Asamskrta，不生不灭的法）是有。四圣谛（Aryasatya，四种真理）可以一时现观。在见苦谛（Duhkha-satya，苦谛）时能够见诸谛（所有谛）。必须是已经见到的人才能这样见。随眠（Anusaya，烦恼的潜在倾向）不是心，也不是心所（Caitasika，心所法），也没有所入（Ayatana，处）。眠（Styana，睡眠）与缠（Paryavasthana，缠缚）不同，随眠的自性与心不相应，缠的自性与心相应。异生（Prthagjana，凡夫）不断除欲贪和瞋恚。没有外道能够获得五神通，也没有天中居住梵行者。绝对没有中有（Antarabhava，中阴身）。阿罗汉（Arhat，已证解脱者）不会增长福业。前五识有染污，也有不染污。六识（第六意识）都与寻（Vitarka，粗略的思考）伺（Vicara，精细的思考）相应。也有齐首补特伽罗（平等者）。有世间正见（Laukika-samyagdristi，世间正见），没有世间信根（Sraddhendriya，信根）。没有出世间静虑（Lokottara-dhyana，出世间禅定），也没有无漏寻伺（Anasrava-vitarka-vicara，无漏的寻伺）。如果不是有因，预流者（Srota-apanna，入流者）会有退转。诸阿罗汉绝对没有退转。道支（Marganga，道支）都是念住（Smrtyupasthana，四念住）所摄。无为法有九种：一、择灭（Pratisamkhya-nirodha，通过智慧选择而灭尽）；二、非择灭（Apratisamkhya-nirodha，非通过智慧选择而自然灭尽）；三、虚空（Akasa，空间）；四、不动（Anenja，不动）；五、善法真如（Kusala-dharmata，善法真如）；六、不善法真如（Akusala-dharmata，不善法真如）；七、无记法真如（Avyakrta-dharmata，无记法真如）；八、道支真如（Marganga-dharmata，道支真如）；九、缘起真如（Pratitya-samutpada-dharmata，缘起真如）。入胎为最初，命终为最后。色根（Rupa-indriya，色根）、大种（Mahabhuta，四大元素）都有转变。心（Citta，心）、心所（Caitasika，心所法）。
English
English version: They say that a Pudgala (person, individual) is neither identical to the Skandhas (aggregates of existence) nor separate from them. It is merely a designation applied based on the Skandhas, Ayatanas (sense bases), and Dhatus (elements). Samskaras (formations) have temporary existence and also momentary cessation. If Dharmas (phenomena) were separate from the Pudgala, there would be no transference from a previous life to a subsequent life. It is by relying on the Pudgala that one can speak of transference. There are also non-Buddhists who can attain the five supernormal powers (Abhijna). The first five consciousnesses (sense consciousnesses) are both defiled and undefiled. If one has severed the fetters (Samyoja) that are abandoned through cultivation (Bhavana) in the Desire Realm (Kama-dhatu), it is called being free from desire, not those abandoned through seeing (Darshana). The stage of forbearance (Ksanti) can be called Nama-rupa (name and form). The highest mundane Dharma (Laukikagradharma) is called that which can lead to the certainty of rightness (Samyaktva-niyata). If one has already entered the certainty of rightness, twelve moments of thought are needed to describe it as the path of practice (Pratipattimarga), and the thirteenth moment of thought is described as abiding in the fruit (Phala-sthana). There are so many different meanings because of holding different interpretations of the same verse. From this school, four schools branched out, namely the Dharmottariya, Bhadrayaniya, Samkrantika, and Sannagarika schools. The verse they interpret is: 'Having been liberated, one falls again; falling is due to greed and returns again; obtaining the pleasure of Anandi, following pleasure, one goes to pleasure.' The fundamental tenets of the Mahisasaka school are the same as theirs, holding that the past and future are non-existent, and the present is existent as unconditioned (Asamskrta). The Four Noble Truths (Aryasatya) can be realized simultaneously. When seeing the Truth of Suffering (Duhkha-satya), one can see all the Truths. It must be someone who has already seen them who can see in this way. Latent tendencies (Anusaya) are neither mind (Citta) nor mental factors (Caitasika), nor do they have an Ayatana (sense base). Sleep (Styana) is different from entanglement (Paryavasthana). The nature of latent tendencies is not associated with the mind, while the nature of entanglement is associated with the mind. Ordinary beings (Prthagjana) do not abandon desire and hatred. No non-Buddhists can attain the five supernormal powers, nor are there any who live a pure life in the heavens. There is definitely no intermediate existence (Antarabhava). Arhats (liberated beings) do not increase meritorious deeds. The first five consciousnesses are both defiled and undefiled. All six consciousnesses (including the sixth consciousness) are associated with Vitarka (initial application of thought) and Vicara (sustained application of thought). There are also 'equal-headed' individuals (those who are equal). There is mundane right view (Laukika-samyagdristi), but no mundane root of faith (Sraddhendriya). There is no supramundane meditative absorption (Lokottara-dhyana), nor are there undefiled Vitarka and Vicara (Anasrava-vitarka-vicara). If it is not due to a cause, a stream-enterer (Srota-apanna) can regress. Arhats definitely do not regress. The limbs of the path (Marganga) are all included within the mindfulness (Smrtyupasthana). There are nine types of unconditioned Dharmas: 1. Cessation through discrimination (Pratisamkhya-nirodha); 2. Cessation without discrimination (Apratisamkhya-nirodha); 3. Space (Akasa); 4. Imperturbability (Anenja); 5. Suchness of wholesome Dharmas (Kusala-dharmata); 6. Suchness of unwholesome Dharmas (Akusala-dharmata); 7. Suchness of indeterminate Dharmas (Avyakrta-dharmata); 8. Suchness of the limbs of the path (Marganga-dharmata); 9. Suchness of dependent origination (Pratitya-samutpada-dharmata). Entering the womb is the beginning, and death is the end. The sense faculties (Rupa-indriya) and the great elements (Mahabhuta) all undergo transformation. Mind (Citta) and mental factors (Caitasika). --------------------------------------------------------------------------------
Chinese
法亦有转变。僧中有佛。故施僧者便获大果。非别施佛。佛与二乘皆同一道同一解脱说。一切行皆刹那灭。定无少法能从前世转至后世。此等是彼本宗同义。其末宗异义者。谓说实有过去未来。亦有中有。一切法处皆是所知。亦是所识。业实是思。无身语业。寻伺相应。大地劫住。于窣堵波兴供养业。所获果少。随眠自性恒居现在。诸蕰处界亦恒现在。此部末宗。因释一颂执义有异。如彼颂言。 五法定能缚 诸苦从之生 谓无明贪爱 五见及诸业 其法藏部本宗同义。谓佛虽在僧中所摄。然别施佛果大非僧。于窣堵波兴供养业获广大果。佛与二乘解脱虽一。而圣道异。无诸外道能得五通。阿罗汉身皆是无漏。余义多同大众部执。其饮光部本宗同义。谓若法已断已遍知则无。未断未遍知则有。若业果已熟则无。业果未熟则有。有诸行以过去为因。无诸行以未来为因。一切行皆刹那灭。诸有学法有异熟果。余义多同法藏部执。其经量部本宗同义。谓说诸蕰有从前世转至后世。立说转名非离圣道。有蕰永灭。有根边蕰。有一味蕰。异生位中亦有圣法。执有胜义补特伽罗。余所执多同说一切有部。三藏法师翻此论竟。述重译意。乃说颂曰。 备详众梵本 再译宗轮论 文惬义无谬 智者应勤学 现代汉语译本： 法也有转变。僧伽（Samgha，僧团）中有佛。所以布施给僧伽就能获得大的果报，而不是单独布施给佛。佛与声闻、缘觉二乘都遵循同一道路，宣说同一解脱。一切行都是刹那生灭的，绝对没有少许法能够从前世转移到后世。这些是他们的根本宗义的共同之处。他们的末宗的不同之处在于，认为真实存在过去和未来，也存在中有（antarabhava，中阴身）。一切法处都是所知，也是所识。业的本质是思，没有身语业。寻伺相应。在大地劫住期间，在窣堵波（stupa，佛塔）兴建供养事业，所获得的果报很少。随眠（anusaya，烦恼的潜在形式）的自性恒常处于现在。诸蕴（skandha，五蕴）、处（ayatana，十二处）、界（dhatu，十八界）也恒常处于现在。这个部派的末宗，因为解释一首偈颂而产生了不同的见解。就像那首偈颂所说： ‘五法 निश्चित 能束缚，诸苦 निश्चित 从之生，谓无明贪爱，五见及诸业。’ 法藏部的根本宗义的共同之处在于，认为佛虽然被包含在僧伽之中，但是单独布施给佛的果报大于布施给僧伽。在窣堵波（stupa，佛塔）兴建供养事业能获得广大的果报。佛与声闻、缘觉二乘的解脱虽然相同，但是圣道不同。没有外道能够获得五神通。阿罗汉的身都是无漏的。其余的义理大多与大众部的观点相同。饮光部的根本宗义的共同之处在于，认为如果法已经被断除、已经被遍知，那么它就不存在；如果法还没有被断除、还没有被遍知，那么它就存在。如果业的果报已经成熟，那么它就不存在；如果业的果报还没有成熟，那么它就存在。有些行以过去为因，没有行以未来为因。一切行都是刹那生灭的。诸有学法有异熟果。其余的义理大多与法藏部的观点相同。经量部的根本宗义的共同之处在于，认为诸蕴（skandha，五蕴）有从前世转移到后世的说法，建立这种转移的名称并非脱离圣道。有些蕴会永远灭尽，有些是根边蕴，有些是一味蕴。在异生位中也有圣法。认为存在胜义补特伽罗（pudgala，补特伽罗，即‘人’或‘有情’）。其余的观点大多与说一切有部的观点相同。三藏法师翻译完这部论之后，为了陈述重新翻译的意义，于是说了这首偈颂： ‘详细参考各种梵文本，再次翻译《宗轮论》，文辞妥帖意义没有谬误，智者应该勤奋学习。’
English
English version: The Dharma also has transformations. Within the Sangha (Samgha, monastic community) there is the Buddha. Therefore, giving to the Sangha yields great rewards, more so than giving to the Buddha alone. The Buddha and the two vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) all follow the same path and proclaim the same liberation. All phenomena (samskaras) are momentary, and absolutely no Dharma can transfer from a previous life to a later life. These are the common tenets of their fundamental doctrine. The differences in their later doctrines are that they assert the real existence of the past and future, as well as the intermediate state (antarabhava, bardo). All Dharma-places are knowable and cognizable. Karma is essentially thought (cetanā), and there is no physical or verbal karma. Initial and sustained application of mind (vitarka and vicara) are associated. During the duration of the earth-kalpa, making offerings at stupas (stupa, Buddhist monument) yields little reward. Latent tendencies (anusaya, dormant defilements) are always present in the present. The aggregates (skandha, five aggregates), sense bases (ayatana, twelve sense bases), and elements (dhatu, eighteen elements) are also always present in the present. This school's later doctrine has different interpretations due to the explanation of a verse. As the verse says: 'Five dharmas certainly bind, all sufferings certainly arise from them, namely ignorance, greed, love, five views, and all karmas.' The common tenets of the Dharmaguptaka school are that although the Buddha is included within the Sangha, giving to the Buddha alone yields greater rewards than giving to the Sangha. Making offerings at stupas (stupa, Buddhist monument) yields vast rewards. Although the liberation of the Buddha and the two vehicles is the same, the noble path is different. No non-Buddhist can attain the five supernormal powers (abhijna). The bodies of Arhats are all without outflows (anasrava). The remaining doctrines are mostly the same as those of the Mahasanghika school. The common tenets of the Kasyapiya school are that if a Dharma has been severed and completely known, then it does not exist; if a Dharma has not been severed and completely known, then it exists. If the fruit of karma has ripened, then it does not exist; if the fruit of karma has not ripened, then it exists. Some phenomena have the past as their cause, and no phenomena have the future as their cause. All phenomena are momentary. Conditioned dharmas of those still learning have a different result (vipaka). The remaining doctrines are mostly the same as those of the Dharmaguptaka school. The common tenets of the Sautrantika school are that the aggregates (skandha, five aggregates) are said to transfer from a previous life to a later life, and establishing this transfer does not deviate from the noble path. Some aggregates are completely extinguished, some are root-adjacent aggregates, and some are single-taste aggregates. Even in the state of ordinary beings, there are noble dharmas. They assert the existence of a conventionally real person (pudgala, individual). The remaining views are mostly the same as those of the Sarvastivada school. After the Tripitaka Master finished translating this treatise, to state the meaning of the re-translation, he spoke this verse: 'Having thoroughly consulted various Sanskrit texts, I re-translated the 'Treatise on the Schools of Buddhism'. The wording is appropriate, and the meaning is without error. Wise people should diligently study it.' --------------------------------------------------------------------------------