Chinese
得。超升离生。得阿罗汉果。色界得阿罗汉果。而不得超升离生。无有北郁单越人得离欲。彼亦不得圣道。无想天亦不必次第得四沙门果超升离生。以世俗得斯陀含阿那含果。四念处一切法。诸使心相应一切使。是有缠而非使。缘起支是有为。说阿罗汉有缘起支。阿罗汉有功德增长。欲界色界有中阴五识身。是有欲五识身。还自相应。非思惟非心数法。心心是缘自性。自性不相应。心不相应。有世俗正见。有世俗信根。有无愿阿罗汉。无有学法。一切阿罗汉得禅。而不必现前。阿罗汉有宿业受报。有凡夫不善心。命终正受。中无命终。菩萨是凡夫有结使。未超升离生。未超凡夫地受身。众生数施设一切行磨灭无法。从此世至他世。俗数说言。有此世至他世。命未终诸行取已尽。无有法转变。有出世间禅有觉有观。无漏有善是因禅定中无言说。八圣道是法轮。非如来一切说是转法轮。佛不说一切事。非一切说如义。非一切契经是了义。有如是等无量中间见也。 彼雪山部根本见者。菩萨凡夫离无明。净佛国土。降神母胎。外道无五通。诸天不得修梵行。有阿罗汉从他饶益无知疑。由他观察言说得道。诸余一切有萨婆多见同。 彼犊子部根本见者。非即是人。亦非离阴界。入和合施设故。一切阴刹那不住。离人无有法。从此世至他世。当说人至彼。外道有五通。五识身非有欲。亦非离欲。欲界系结使修道断得离欲。非见 现代汉语译本： 获得超升离生，证得阿罗汉果（梵语：Arhat，佛教修行证果的最高果位）。证得阿罗汉果，却不能获得超升离生是不可能的。北郁单越（佛教传说中的四大部洲之一）的人不能证得离欲，他们也不能证得圣道。无想天（佛教中的一种禅定境界）的人也不一定能次第证得四沙门果（佛教修行的四个阶段），超升离生，因为他们以世俗的方式证得斯陀含果（梵语：Sakrdagamin，佛教修行证果的第二果位）和阿那含果（梵语：Anagamin，佛教修行证果的第三果位）。四念处（佛教修行方法）是一切法。诸使（烦恼的别称）与心相应，一切使是有缠缚而不是使。缘起支（佛教关于事物生起原因的理论）是有为法（由因缘和合而成的法）。说阿罗汉有缘起支。阿罗汉有功德增长。欲界（佛教六道轮回之一）有中阴五识身（人在死亡和投胎之间的状态）。是有欲的五识身，还会和自身相应。不是思惟，不是心数法（与心相关的法）。心和心是缘自性，自性不相应。心不相应。有世俗正见，有世俗信根。有无愿阿罗汉（不发愿的阿罗汉）。没有学法。一切阿罗汉都得禅定，但不一定现前。阿罗汉有宿业受报。有凡夫不善心，命终时正受，中间没有命终。菩萨（梵语：Bodhisattva，发愿成佛的修行者）是凡夫，有结使（烦恼的根本），未超升离生，未超凡夫地受身。众生数施设一切行磨灭无法。从此世到他世，俗数说有此世到他世。命未终，诸行取已尽，没有法转变。有出世间禅有觉有观。无漏（没有烦恼）有善是因，禅定中没有言说。八圣道（佛教的修行方法）是法轮（佛法的象征），并非如来（梵语：Tathagata，佛的称号之一）一切说是转法轮。佛不说一切事，并非一切说如义。并非一切契经（佛经）是了义。有如是等无量中间见也。 彼雪山部（佛教部派之一）的根本见解是：菩萨凡夫离开无明（佛教指对事物真相的迷惑），清净佛国土，降神母胎。外道（佛教以外的宗教）没有五通（神通的种类）。诸天（天神）不得修梵行（清净的行为）。有阿罗汉从他人饶益，没有知疑，由他人观察言说而得道。其余一切有萨婆多部（佛教部派之一）的见解相同。 彼犊子部（佛教部派之一）的根本见解是：非即是人，也非离阴界（佛教指构成人的五种要素），入和合施设故。一切阴刹那不住。离人没有法。从此世到他世，应当说人到彼。外道有五通。五识身非有欲，也非离欲。欲界系结使修道断得离欲，非见。
English
English version: One obtains transcendence and liberation from rebirth, attaining the state of Arhat (Arhat: the highest state of attainment in Buddhist practice). It is impossible to attain Arhatship without achieving transcendence and liberation from rebirth. People of Uttarakuru (Uttarakuru: one of the four continents in Buddhist cosmology) cannot attain freedom from desire, nor can they attain the Noble Path. Those in the Heaven of Non-Perception (Heaven of Non-Perception: a state of meditative absorption in Buddhism) do not necessarily attain the four stages of Śrāmaṇa-hood (the four stages of Buddhist practice) in sequence, transcending and liberating from rebirth, because they attain the states of Sakrdagamin (Sakrdagamin: the second stage of Buddhist attainment) and Anagamin (Anagamin: the third stage of Buddhist attainment) through worldly means. The Four Foundations of Mindfulness (the Four Foundations of Mindfulness: a Buddhist practice) are all dharmas (dharmas: elements of existence). All fetters (fetters: mental afflictions) are associated with the mind; all fetters are entanglements rather than mere fetters. The limbs of Dependent Origination (Dependent Origination: the Buddhist theory of the arising of phenomena) are conditioned. It is said that Arhats have limbs of Dependent Origination. Arhats have the increase of merit. In the Desire Realm (Desire Realm: one of the six realms of existence in Buddhism), there is the intermediate five-consciousness body (the state between death and rebirth). It is a five-consciousness body with desire, and it is also self-corresponding. It is neither thought nor mental phenomena (mental phenomena: phenomena related to the mind). Mind and mind are the nature of conditions; nature is not corresponding. Mind is not corresponding. There is worldly Right View, and there is worldly Root of Faith. There are Arhats without vows (Arhats without vows: Arhats who do not make vows). There are no teachings for learners. All Arhats attain dhyana (dhyana: meditative state), but not necessarily present. Arhats experience the retribution of past karma. There are ordinary beings with unwholesome minds who receive the consequences of their actions at the end of life, without interruption. Bodhisattvas (Bodhisattvas: beings who aspire to Buddhahood) are ordinary beings with fetters, not yet transcending and liberating from rebirth, not yet transcending the state of ordinary beings to receive a body. The enumeration of beings, the establishment of all actions, the annihilation of phenomena are impossible. From this world to another world, it is conventionally said that there is a transition from this world to another world. Before the end of life, all actions are exhausted; there is no transformation of phenomena. There is supramundane dhyana with awareness and observation. The unpolluted (free from defilements) has goodness as its cause; there is no speech in dhyana. The Eightfold Noble Path (the Eightfold Noble Path: the Buddhist path to liberation) is the Dharma Wheel (the Dharma Wheel: a symbol of Buddhist teachings), but not everything the Tathagata (Tathagata: an epithet of the Buddha) says is the turning of the Dharma Wheel. The Buddha does not speak of everything, and not everything spoken is according to meaning. Not all sutras (sutras: Buddhist scriptures) are definitive in meaning. There are such immeasurable intermediate views. The fundamental view of the Haimavata school (Haimavata school: a Buddhist school) is that Bodhisattvas, as ordinary beings, leave ignorance (ignorance: delusion about the true nature of reality), purify the Buddha-land, and descend into the womb of their mothers. Non-Buddhists (Non-Buddhists: religions other than Buddhism) do not have the five supernormal powers (the five supernormal powers: special abilities). Devas (devas: gods) cannot practice pure conduct. There are Arhats who benefit from others, without knowledge or doubt, attaining the path through the observation and speech of others. All others share the same views as the Sarvastivada school (Sarvastivada school: a Buddhist school). The fundamental view of the Vatsiputriya school (Vatsiputriya school: a Buddhist school) is that it is neither identical to the person nor separate from the aggregates and realms (the aggregates and realms: the components of a person), but enters into a harmonious establishment. All aggregates are momentary and do not abide. Without a person, there is no dharma. From this world to another world, it should be said that the person goes there. Non-Buddhists have the five supernormal powers. The five-consciousness body is neither with desire nor without desire. The fetters of the Desire Realm can be severed through the cultivation of the path, attaining freedom from desire, not through seeing. --------------------------------------------------------------------------------
Chinese
谛断。忍名相世间第一法超升离生。十二心起名向。第十三心名为住果。与见者多梨罗耶尼三弥底六城有。诸有别说偈。分别得说。而复堕。堕已深贪着。从业而得业。 彼弥沙塞部根本见者。无过去未来世。唯有现在及无为。于四真谛一无间等。见苦即名见。谛苦者即名见真谛。诸使非心心。诸非有缘。使异缠缠亦异使。心不相应缠与心相应。凡夫不欲瞋恚。外道无五通。诸天不得修梵行。无中阴。阿罗汉无有功德增益。五识身有欲亦离欲。六识身觉观相应。无有世俗正见。无世俗信根。无有出世间禅。无觉出世间法。无有善为因。须陀洹有退法。阿罗汉亦有退法。道支是念处摄。有九无为事。谓数灭非数灭虚空善法也。不善法如无记法。如道缘起。如从胎乃至死。诸根四大转变自灭。心心数法亦转变自灭。佛僧中可得施僧。得大果报非佛。佛与声闻同。一道一解脱一切行刹那。无有法从此世至他世。如是等根本见同。此等诸中间见者。有过去未来世。有中阴法入知法识法思业。无有身业口业觉观心相应。太地住劫。供养偷婆少果报法现在前。名使阴界入现在前。已法种子能生诸苦。谓无明渴爱见业。是名中间见法也。 彼昙无德根本见者。佛非僧中可得施。佛得大果报非僧。佛道异声闻道。外道无有五通。罗汉身是无漏余。一切与摩诃僧祇部同见也。 彼迦叶惟部根本见者。有断法断知。无有不断法而断 现代汉语译本： 谛断（无法考证）。忍名相（忍受名相）世间第一法超升离生（超越生死）。十二心起名向（十二个心念生起称为‘向’）。第十三心名为住果（第十三个心念称为‘住果’）。与见者多梨罗耶尼（Dṛṣṭānta，譬喻）三弥底（Saṃmitīya，正量部）六城（无法考证）有。诸有别说偈（对于这些有不同的偈颂）。分别得说（可以分别解说）。而复堕（但又会堕落）。堕已深贪着（堕落后又会深深贪着）。从业而得业（从过去的业而产生新的业）。 彼弥沙塞部（Mahīśāsaka，化地部）根本见者（根本观点是）：无过去未来世（没有过去和未来世），唯有现在及无为（只有现在和无为法）。于四真谛一无间等（对于四圣谛的理解没有差别）。见苦即名见（见到苦就叫做‘见’）。谛苦者即名见真谛（理解苦谛就叫做见到真谛）。诸使非心心（烦恼不是心）。诸非有缘（没有因缘）。使异缠缠亦异使（烦恼和缠缚不同）。心不相应缠与心相应（不与心相应的缠缚与心相应）。凡夫不欲瞋恚（凡夫不应该有嗔恚）。外道无五通（外道没有五神通）。诸天不得修梵行（诸天不能修梵行）。无中阴（没有中阴身）。阿罗汉无有功德增益（阿罗汉不会有功德增长）。五识身有欲亦离欲（五识身既有欲望也可能离欲）。六识身觉观相应（六识身与觉观相应）。无有世俗正见（没有世俗的正见）。无世俗信根（没有世俗的信根）。无有出世间禅（没有出世间的禅定）。无觉出世间法（没有觉悟出世间法）。无有善为因（没有善作为原因）。须陀洹（Srota-āpanna，入流果）有退法（有退转的可能性）。阿罗汉（Arhat，阿罗汉）亦有退法（也有退转的可能性）。道支是念处摄（道支属于念处）。有九无为事（有九种无为法），谓数灭（Saṃkhyā-nirodha，择灭）非数灭（Asaṃkhyā-nirodha，非择灭）虚空（Ākāśa，虚空）善法也（善法也是）。不善法如无记法（不善法如同无记法）。如道缘起（如同道支缘起）。如从胎乃至死（如同从出生到死亡）。诸根四大转变自灭（诸根和四大转变后会自行消灭）。心心数法亦转变自灭（心和心所法也会转变后自行消灭）。佛僧中可得施僧（在佛和僧众中可以向僧众布施）。得大果报非佛（得到大的果报而不是佛）。佛与声闻同（佛和声闻相同）。一道一解脱一切行刹那（只有一条道路，一种解脱，一切行都是刹那生灭）。无有法从此世至他世（没有法可以从这一世传递到下一世）。如是等根本见同（这些是相同的根本观点）。此等诸中间见者（这些中间观点认为）：有过去未来世（有过去和未来世）。有中阴法入知法识法思业（有中阴身，包括入胎、知法、识法和思业）。无有身业口业觉观心相应（没有身业和口业，觉观与心相应）。太地住劫（太地住劫，无法考证）。供养偷婆少果报法现在前（供养佛塔，少许果报的法会显现）。名使阴界入现在前（名、使、阴、界、入会显现）。已法种子能生诸苦（过去的法种子能产生各种痛苦），谓无明（Avidyā，无明）渴爱（Tṛṣṇā，渴爱）见业（错误的见解和业力）。是名中间见法也（这就是中间观点）。 彼昙无德（Dharmaguptaka，法藏部）根本见者（根本观点是）：佛非僧中可得施（不能在佛和僧众中向僧众布施）。佛得大果报非僧（佛得到大的果报而不是僧众）。佛道异声闻道（佛的道路与声闻的道路不同）。外道无有五通（外道没有五神通）。罗汉身是无漏余（阿罗汉的身体是无漏的）。一切与摩诃僧祇部（Mahāsaṃghika，大众部）同见也（其他一切观点与大众部相同）。 彼迦叶惟部（Kāśyapīya，饮光部）根本见者（根本观点是）：有断法断知（有断法和断知）。无有不断法而断（没有不断法而断）。