English
English version: The first is named Bhadrayani (Virtuous), the seventh is named Milidi (Honey), the eighth is named Liu Cheng Bu, the ninth is named Misha Sai (Mahisasaka), the tenth is named Tan Wu De (Dharmaguptaka), the eleventh is named Kasyapiya (Kasyapiyas), and the twelfth is named Sutra Lun Bu (Sautrantika). Now I will explain the fundamental and intermediate meanings. The Mahasanghika (Great Assembly Sect) believes that everything the Buddha (Sakyamuni Buddha) said is transcendental and resides in caves. This fundamental doctrine states that everything of the Buddha, the World Honored One, is transcendental, and there is no such thing as a Tathagata (Buddha) being a worldly phenomenon. Everything the Tathagata says is turning the Dharma wheel (spreading the Dharma). It completely explains all matters, all forms, and all meanings. It says that the Tathagata's physical body is boundless, the light is immeasurable, and the lifespan is immeasurable. Reciting the Buddha's name, believing in the Buddha, and delighting in cultivation will never lead to weariness or satisfaction. The Buddha does not need to sleep, can think and answer without being asked, and has no fixed way of speaking, always maintaining a state of single-mindedness. Countless sentient beings can be liberated from the Tathagata's teachings. The Tathagata knows all Dharmas (teachings) with one mind, and can awaken to all Dharmas with wisdom in a single thought. At all times, the Tathagata's exhaustive knowledge (wisdom of knowing all Dharmas) and non-arising knowledge (wisdom of non-birth and non-death) are always present, until Nirvana (extinction). Bodhisattvas (enlightened beings) do not crave the mother's womb, and descend into the mother's womb in the form of a white elephant. All Bodhisattvas are born from the right side. Bodhisattvas have no thoughts of desire, anger, or harm. For the sake of sentient beings, Bodhisattvas are willing to be reborn in evil realms (hell, hungry ghosts, animal realm) to perfect those sentient beings filled with afflictions. All sentient beings can hear, know, and observe the holy truths (Four Noble Truths) about birth and death. It (Mahasanghika) believes that there are the desire realm, the realm of detachment from desire (form realm), and the formless realm. It possesses the six consciousness bodies (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), and the five roots (eye root, ear root, nose root, tongue root, body root) are part of the physical body. The eyes cannot directly see colors, and even the body cannot directly feel touch. There is also speech in the middle of meditation, and the mind can be tamed, and thinking can be embraced. All created Dharmas have no fixed place. A Stream-enterer (Sotapanna) can count with the mind and know with the mind that he is an Arhat (arahant). Some people do not know because of the benefit of others, harbor doubts, and attain the Way through the observation and speech of others. Only through wisdom and skillful means can one escape birth and death and attain peace and happiness. There will be regression from the eighth dhyana (meditative state), and even the nature Dharma is said to have regression. A Stream-enterer will regress from the fruit he has attained, and an Arhat may also regress from the fruit he has attained. There is no worldly right view, but there is a worldly root of faith. There is no prediction (prophecy). Transcend birth and death (transcend the cycle of birth and death). It does not cut off all fetters at once. A Stream-enterer can do all evil deeds, except for committing the five heinous crimes (five rebellious acts). All Sutras (scriptures) rely on the definitive meaning (ultimate and true meaning). There are nine unconditioned Dharmas (states of non-birth and non-death), which are cessation through calculation (extinguishing afflictions through practice), cessation without calculation (natural extinguishing of afflictions without practice), space, the realm of infinite space, the realm of infinite consciousness, the realm of nothingness, and the realm of neither perception nor non-perception. The twelve links of dependent origination (ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death) and the limbs of the path (Eightfold Path) and the nature of the mind are inherently pure. The Buddha is defiled by guest dust afflictions. The envoys (another name for afflictions) are not the mind, but the arising of conditions unrelated to the mind Dharma. The envoys (afflictions) are different from the entanglements (bondage of afflictions), and the entanglements are also different from the envoys. The mind does not correspond (the mind does not correspond to the external environment). --------------------------------------------------------------------------------
Chinese
。无有过去未来世法入。非智知非无有治。须陀洹得禅定。如是等名根本所见。中间见者。随其别观察。少有自作。少有他作。少有因缘起。一时有二心俱生。道即烦恼业。想种子即是取。诸根四大转变相续。非心心法。心满身中。皆可得如是皆摄受欲。是名中间所见也。 彼多闻根本见者。佛说五种出世间法。无常苦空无我寂灭涅槃出道。余者世俗。阿罗汉有从他饶益。有无知有疑。由他观察言说得道。诸余一切萨婆多见同也。 彼施设根本见者。若说诸阴即非业。诸不成诸行。展转施设者。无智士夫事无横死。由本业所得长养业根生一切苦。从业生福德生圣道。道不修亦不失。余一切与摩诃僧祇见同也。 彼支提罗阿婆郁多罗施罗根本见者。菩萨离恶趣。供养偷婆无大果报。阿罗汉有他饶益无知有疑。由他观察言说得道。余者一切与摩诃僧祇同见。 彼萨婆多根本见者。说一切有性二种摄一切法。谓名及色。有道共未来世。有法入知法识。明法生住灭有为相。三无为。三谛有为相。一谛无为相。四谛次第无间等。空无相无愿。超升离生。思惟欲界系超升。超升离生。十五心为向。第十六心名为住果。世间第一法一心。前三方便有退。世间第一不退。须陀洹果。是不退法。阿罗汉有退法。非一切阿罗汉得无生智。凡夫得离欲瞋恚。外道有五通。诸天亦得修梵行。于七正得觉支。非余禅摄。念处不依禅 现代汉语译本：没有过去和未来的世间法进入（真如实相）。不是智慧所能知晓，也不是没有智慧。须陀洹（Srota-apanna，入流果）可以获得禅定。这些被称为根本所见。中间的见解，随着各自的观察而不同。很少是自己造作的，很少是他人造作的，很少是因缘而起的。一时有二心同时生起。道就是烦恼业。想的种子就是取。诸根和四大（地、水、火、风）转变相续不断。不是心和心法。心充满身中，都可以得到，像这样都摄受欲望。这被称为中间所见。 那些博学多闻者的根本见解是：佛陀说有五种出世间法：无常、苦、空、无我、寂灭涅槃（Nirvana）是出离之道。其余的都是世俗的。阿罗汉（Arhat，阿罗汉果）有从他人处获得饶益的情况，有无知和疑惑的情况，通过观察和言说而得道。其余一切与萨婆多部（Sarvastivada）的见解相同。 那些施设论者的根本见解是：如果说诸阴（五蕴）不是业，诸不成诸行，辗转施设者，没有智慧的人会遭遇横死。由本业所得的滋养，业根产生一切苦。从业产生福德，产生圣道。道不修也不会失去。其余一切与摩诃僧祇部（Mahasanghika）的见解相同。 那些支提罗阿婆郁多罗施罗的根本见解是：菩萨（Bodhisattva）远离恶趣。供养偷婆（Stupa，佛塔）没有大的果报。阿罗汉有他人饶益，有无知有疑，通过观察言说而得道。其余一切与摩诃僧祇部见解相同。 那些萨婆多部（Sarvastivada）的根本见解是：说一切有，性有两种，摄一切法，即名和色。有道与未来世共存。有法入知法识。明法有生住灭的有为相。有三种无为法。三谛（苦、集、灭）有有为相，一谛（道）有无为相。四谛（苦、集、灭、道）次第无间等。空、无相、无愿，超升离生。思惟欲界系超升。超升离生。十五心为向，第十六心名为住果。世间第一法一心。前三方便有退，世间第一不退。须陀洹果是不退法。阿罗汉有退法。并非一切阿罗汉都得到无生智。凡夫可以离欲瞋恚。外道有五通。诸天也可以修梵行。于七正得觉支，不被其余禅定所摄。念处不依禅。
English
English version: There is no entry of past and future worldly dharmas (phenomena). It is not knowable by wisdom, nor is it without wisdom. A Srota-apanna (stream-enterer) can attain samadhi (meditative absorption). These are called fundamental views. Intermediate views vary according to individual observations. Rarely are they self-created, rarely are they created by others, and rarely do they arise from conditions. At one time, two minds arise simultaneously. The path is the same as afflictions and karma. The seed of thought is grasping. The transformations of the sense faculties and the four great elements (earth, water, fire, wind) continue without interruption. It is not mind and mental phenomena. The mind fills the body, and all can be obtained, like this, all desires are embraced. This is called an intermediate view. The fundamental view of those who are learned and have heard much is: The Buddha said that there are five supramundane dharmas: impermanence, suffering, emptiness, non-self, and the quiescence of Nirvana (liberation) is the path of deliverance. The rest are mundane. An Arhat (liberated being) can receive benefit from others, can have ignorance and doubt, and attain the path through observation and speech. All the rest is the same as the view of the Sarvastivada school. The fundamental view of those who are constructionists is: If it is said that the skandhas (aggregates) are not karma, and that the unformed are not actions, and those who construct elaborately, then unwise people will encounter untimely death. The nourishment obtained from past karma, the root of karma produces all suffering. From karma arises merit, and from merit arises the noble path. The path is neither cultivated nor lost. All the rest is the same as the view of the Mahasanghika school. The fundamental view of those of Cetiyavada, Aparagodaniya, and Uttarasaila is: A Bodhisattva (enlightenment being) is far from the evil realms. Offering to a Stupa (reliquary mound) does not have great karmic results. An Arhat receives benefit from others, has ignorance and doubt, and attains the path through observation and speech. All the rest is the same as the view of the Mahasanghika school. The fundamental view of the Sarvastivada school is: Saying that all exists, there are two natures that encompass all dharmas, namely name and form. The path exists together with the future. There is entry of dharma into the knowledge of dharma consciousness. The clear dharma has the conditioned characteristics of arising, abiding, and ceasing. There are three unconditioned dharmas. Three truths (suffering, origination, cessation) have conditioned characteristics, and one truth (path) has unconditioned characteristics. The Four Noble Truths (suffering, origination, cessation, path) are sequential, without interval, and equal. Emptiness, signlessness, wishlessness, transcend and leave birth. Thinking about the desire realm transcends. Transcending and leaving birth. Fifteen minds are directed towards, and the sixteenth mind is called abiding in the fruit. The supreme worldly dharma is one mind. The first three expedient means can regress, but the supreme worldly dharma does not regress. The Srota-apanna fruit is a non-regressing dharma. An Arhat can regress. Not all Arhats attain the wisdom of non-arising. Ordinary people can be free from desire and hatred. Non-Buddhists have the five supernormal powers. Devas (gods) can also cultivate Brahma-conduct. In the seven factors of enlightenment, one rightly attains the enlightenment branch, not encompassed by other dhyanas (meditative states). Mindfulness is not dependent on dhyana. --------------------------------------------------------------------------------