Chinese
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 摩地（梵文，意为智慧）。俱容得入正性离生思惟（佛教术语，指进入正确的道路，脱离轮回的思考）。欲界（佛教宇宙观中的一个界别，指有情众生有情欲和物质欲望的生存领域）行入正性离生。若已得入正性离生，十五心顷说名行向（佛教术语，指修行者朝着目标前进的状态）。第十六心说名住果（佛教术语，指修行者达到某种果位的状态）。世第一法（佛教术语，指世间最高的善法）一心三品。世第一法定不可退。预流者（佛教术语，指已证入圣道初果的修行者）无退义。阿罗汉（佛教术语，指断尽一切烦恼，证得解脱的圣者）有退义。非诸阿罗汉皆得无生智（佛教术语，指证悟不生不灭的智慧）。异生（佛教术语，指凡夫，未开悟的众生）能断欲贪瞋恚（佛教术语，指贪欲、嗔恨和愚痴，是烦恼的根本）。有诸外道（佛教术语，指佛教以外的其他宗教或修行者）能得五通（佛教术语，指天眼通、天耳通、他心通、宿命通和神足通）。亦有天中住梵行者（佛教术语，指在天界中修行清净行为的人）。七等至（佛教术语，指七种禅定状态）中觉支（佛教术语，指菩提的组成部分，是达到觉悟的要素）可得。非余等至。一切静虑（佛教术语，指禅定）皆念住（佛教术语，指四念住，即身念住、受念住、心念住、法念住）摄。不依静虑，得入正性离生。亦得阿罗汉果。若依**无**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（佛教宇宙观中的一个洲，位于须弥山北面）无离染者。圣不生彼及无想天（佛教宇宙观中的一个天界，指没有思想和感觉的天界）。四沙门果（佛教术语，指声闻乘的四种果位，即预流果、一来果、不还果、阿罗汉果）非定渐得。若先已入正性离生，依世俗道有证一来（佛教术语，指证得一来果的修行者）及不还果（佛教术语，指证得不还果的修行者）。可说四念住能摄一切法。一切随眠（佛教术语，指潜在的烦恼）皆是心所（佛教术语，指与心相应的心理活动）。与心相应有所缘境。一切随眠皆缠（佛教术语，指束缚众生的烦恼）所摄。非一切缠皆随眠摄。缘起支性（佛教术语，指缘起法则的组成部分）定是有为（佛教术语，指由因缘和合而成的，会生灭变化的）。亦有缘起支随阿罗汉转。有阿罗汉增长福业（佛教术语，指积累善业）。唯欲**定有中有（佛教术语，指死亡到投生之间的过渡状态）。眼等五识身（佛教术语，指眼识、耳识、鼻识、舌识和身识）有染离染。但取自相唯无分别。心心所法（佛教术语，指心和与心相应的心理活动）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（佛教术语，指世俗的正见）。有世间信根（佛教术语，指世俗的信根）。有无记法（佛教术语，指非善非恶的法）诸阿罗汉亦有非学非无学法（佛教术语，指既不是有学位的修行者也不是无学位的修行者所修的法）。诸阿罗汉皆得静虑。非皆能起静虑现前。有阿罗汉犹受故业（佛教术语，指过去所造的业）。有诸异生住善心死。在等引位（佛教术语，指禅定状态）必不命终。佛与二乘（佛教术语，指声闻乘和缘觉乘）解脱无异。三乘（佛教术语，指声闻乘、缘觉乘和菩萨乘）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（佛教术语，指发菩提心，立志救度一切众生的修行者）。犹是异生。诸结（佛教术语，指烦恼的束缚）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 现代汉语译本：摩地（智慧）能够使人进入正确的道路，脱离轮回的思考。在欲界（指有情众生有情欲和物质欲望的生存领域）修行可以进入正确的道路。如果已经进入了正确的道路，经过十五个心念的时间，可以称为趋向目标。第十六个心念时，就达到了某种果位。世间最高的善法一心包含三种品性。世间最高的善法是绝对不会退转的。证得预流果（已证入圣道初果的修行者）的人没有退转的可能。阿罗汉（断尽一切烦恼，证得解脱的圣者）有退转的可能。不是所有的阿罗汉都能获得无生智（证悟不生不灭的智慧）。凡夫（未开悟的众生）能够断除贪欲、嗔恨和愚痴（烦恼的根本）。有些外道（佛教以外的其他宗教或修行者）能够获得五神通（天眼通、天耳通、他心通、宿命通和神足通）。也有天界中的众生修行清净的行为。在七种禅定状态中可以获得觉悟的要素。其他的禅定状态则不能。所有的禅定都包含在四念住（身念住、受念住、心念住、法念住）之中。不依靠禅定，也能进入正确的道路，也能证得阿罗汉果。如果依靠**无**色界的身躯，虽然能够证得阿罗汉果，却不能进入正确的道路。依靠欲界（指有情众生有情欲和物质欲望的生存领域）的身躯，不仅能够进入正确的道路，也能证得阿罗汉果。北俱卢洲（位于须弥山北面）没有能够脱离染污的人。圣者不会出生在那里以及无想天（没有思想和感觉的天界）。声闻乘的四种果位（预流果、一来果、不还果、阿罗汉果）不是一定按照顺序获得的。如果先进入了正确的道路，依靠世俗的修行方法，也能证得一来果（证得一来果的修行者）和不还果（证得不还果的修行者）。可以说四念住能够包含一切法。所有的潜在烦恼都是与心相应的心理活动。与心相应，就会有所缘的对象。所有的潜在烦恼都被烦恼的束缚所包含。但不是所有的烦恼的束缚都被潜在烦恼所包含。缘起法则的组成部分一定是由因缘和合而成的，会生灭变化的。也有缘起法则的组成部分随着阿罗汉而转变。有些阿罗汉会增长福德善业。只有欲界**一定有中有（死亡到投生之间的过渡状态）。眼识等五种识（眼识、耳识、鼻识、舌识和身识）有染污和清净。只取自身的相状，没有分别。心和与心相应的心理活动本体各自真实存在。心和与心相应的心理活动一定有所缘的对象。自性不与自性相应。心不与心相应。有世俗的正见。有世俗的信根。有非善非恶的法。阿罗汉也有既不是有学位的修行者也不是无学位的修行者所修的法。所有的阿罗汉都能获得禅定。但不是所有阿罗汉都能使禅定显现出来。有些阿罗汉仍然承受着过去所造的业。有些凡夫怀着善心死去。在禅定状态中一定不会死亡。佛和声闻乘、缘觉乘的解脱没有区别。声闻乘、缘觉乘和菩萨乘的圣道各有差别。佛的慈悲等不缘于有情众生。如果执着于有情众生的存在，就不能获得解脱，应该被称为菩萨（发菩提心，立志救度一切众生的修行者）。仍然是凡夫。烦恼的束缚没有断除，如果没有进入正确的道路，就不能说超越了凡夫的境界。众生只是依靠现有的执着和接受的表象。
English
Mati (Sanskrit, meaning wisdom). It is possible to enter the right path and contemplate detachment from rebirth. In the Desire Realm (one of the realms in Buddhist cosmology, referring to the realm of existence where sentient beings have desires and material cravings), practice leads to entering the right path and detachment from rebirth. If one has already entered the right path and detachment from rebirth, fifteen moments of thought are called 'heading towards.' The sixteenth moment of thought is called 'abiding in the fruit.' The Supreme Worldly Dharma (the highest good in the world) has three qualities in one mind. The Supreme Worldly Dharma is definitely irreversible. A Stream-enterer (a practitioner who has attained the first stage of enlightenment) has no possibility of regression. An Arhat (a liberated being who has extinguished all afflictions) has the possibility of regression. Not all Arhats attain the Wisdom of Non-origination. Ordinary beings (unenlightened beings) can cut off desire, hatred, and delusion (the root of afflictions). Some non-Buddhists (religions or practitioners other than Buddhism) can attain the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers). There are also those in the heavens who practice pure conduct. Among the seven Samadhis (states of meditative absorption), the limbs of enlightenment (the components of Bodhi, the elements for achieving enlightenment) can be attained. Not in other Samadhis. All Dhyanas (meditative states) are included in the mindfulness (the Four Foundations of Mindfulness: mindfulness of body, feelings, mind, and phenomena). Without relying on Dhyana, one can enter the right path and detachment from rebirth, and also attain Arhatship. If relying on a formless body, although one can attain Arhatship, one cannot enter the right path and detachment from rebirth. Relying on a body in the Desire Realm, one can not only enter the right path and detachment from rebirth, but also attain Arhatship. In Uttarakuru (one of the continents in Buddhist cosmology, located to the north of Mount Sumeru), there are no beings who are free from defilements. Sages are not born there or in the Realm of Non-Perception (a realm in Buddhist cosmology, referring to a realm without thought and feeling). The four fruits of a Shramana (the four stages of enlightenment in the Hearer Vehicle: Stream-enterer, Once-returner, Non-returner, and Arhat) are not necessarily attained gradually. If one has already entered the right path and detachment from rebirth, relying on worldly practices, one can attain the fruit of Once-returner and Non-returner. It can be said that the Four Foundations of Mindfulness encompass all dharmas. All latent afflictions (potential defilements) are mental factors (mental activities associated with the mind). They are associated with the mind and have an object of focus. All latent afflictions are included in the bonds (afflictions that bind sentient beings). Not all bonds are included in latent afflictions. The nature of the links of Dependent Origination (the components of the law of Dependent Origination) is definitely conditioned (arising from causes and conditions, subject to birth and death). There are also links of Dependent Origination that follow Arhats. Some Arhats increase meritorious deeds. Only the Desire Realm definitely has an intermediate state (the transitional state between death and rebirth). The five sense consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, and body consciousness) have defilement and freedom from defilement. They only grasp their own characteristics and have no discrimination. The entities of mind and mental factors (mind and mental activities associated with the mind) each exist in reality. Mind and mental factors definitely have an object of focus. Self-nature does not correspond with self-nature. Mind does not correspond with mind. There is worldly right view. There is worldly root of faith. There are neutral dharmas (neither good nor bad). Arhats also have dharmas that are neither in the stage of learning nor beyond learning (dharmas practiced by those who are neither trainees nor beyond training). All Arhats attain Dhyana. Not all can bring Dhyana into manifestation. Some Arhats still experience the effects of past karma. Some ordinary beings die with a good mind. One will definitely not die in a state of meditative absorption. The liberation of the Buddha and the Two Vehicles (the Hearer Vehicle and the Solitary Realizer Vehicle) is no different. The paths of the Three Vehicles (the Hearer Vehicle, the Solitary Realizer Vehicle, and the Bodhisattva Vehicle) each have differences. The Buddha's compassion and so on do not focus on sentient beings. Clinging to the existence of sentient beings, one cannot attain liberation and should be called a Bodhisattva (a practitioner who generates Bodhicitta and vows to save all sentient beings). One is still an ordinary being. If the bonds of affliction have not been cut off, if one has not entered the right path and detachment from rebirth, one cannot be said to have transcended the state of an ordinary being. Sentient beings only rely on the appearance of existing clinging and acceptance. --------------------------------------------------------------------------------
Chinese
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。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 异部宗轮论一卷 现代汉语译本： 一切行（saṃskāra）都是刹那生灭的。所有有学位的修行者所修之法都有异熟果（vipāka-phala）。其余的义理大多与法藏部（Dharmaguptaka）的观点相同。经量部（Sautrāntika）的根本宗旨与此相同，认为诸蕴（skandha）是从前世转移到后世的。他们认为这种转移只是名称的改变，并非脱离圣道（ārya-mārga）。他们认为有的蕴会永远灭尽，有的蕴是根边的蕴，有的是一味的蕴。在异生位（pṛthag-jana）中也有圣法（ārya-dharma）。他们认为存在胜义补特伽罗（paramārtha-pudgala）。其余的观点大多与说一切有部（Sarvāstivāda）相同。 三藏法师翻译此论完毕，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》。文字妥帖，意义没有谬误，智者应该勤奋学习。 《异部宗轮论》一卷