English
English version: The Vatsiputrīyas (a school of Buddhism) hold that Arhats can regress. Some Arhats need help from others to gain benefits, some are ignorant, and some have doubts. They attain the path through the observation and speech of others, and they attain liberation from birth and death through wisdom and skillful means, thus gaining peace. They can regress from the eighth dhyana (meditative state), and even the gotra-dharma (inherent nature) can regress. Srotāpannas (stream-enterers) can regress, and Arhats can also regress. They do not have mundane right view, but they have mundane roots of faith. They do not have fixed dharmas (niyata dharma). They can transcend samsara (cycle of rebirth) and be liberated from birth. They do not cut off all fetters at once. Srotāpannas can commit all evil deeds except for the five ānantarika-karmas (deeds that bring immediate retribution). All sutras (discourses of the Buddha) rely on nītārtha (definitive meaning). There are nine asaṃskṛta-dharmas (unconditioned dharmas): saṃkhyā-nirodha (cessation through wisdom), asaṃkhyā-nirodha (cessation not through wisdom), ākāśa (space), ākāśānantyāyatana (sphere of infinite space), vijñānānantyāyatana (sphere of infinite consciousness), ākiṃcanyāyatana (sphere of nothingness), naivasaṃjñānāsaṃjñāyatana (sphere of neither perception nor non-perception). The nature of the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) and the limbs of the path (mārgaṅga, the eightfold path) is self-purifying. The Buddha can be defiled by adventitious defilements. The anuśayas (latent tendencies of defilements) are not the mind, and mental dharmas have no object. The anuśayas are different from the paryavasthānas (manifestations of defilements), and the paryavasthānas are different from the anuśayas; they are not associated with the mind. There are no past or future worldly dharmas that enter (the present). It is not known by wisdom, and there is no antidote. Srotāpannas can attain dhyana. These and so on are called fundamental views. Those with intermediate views, based on their respective observations, believe that some are self-made, some are made by others, and some arise from conditions. Two minds can arise simultaneously. The path is the same as the karma of defilements. The seed of thought is grasping. The sense faculties and the four great elements (mahābhūta, earth, water, fire, and wind) transform and continue. Not mind and mental dharmas. The mind is full in the body, and all can be obtained; in this way, all desires are embraced. This is called the intermediate view. The fundamental view of those who are learned and well-versed is that the Buddha said there are five lokottara-dharmas (transcendental dharmas): anitya (impermanence), duḥkha (suffering), śūnya (emptiness), anātman (non-self), and nirvana (cessation). The rest are mundane. Some Arhats need help from others to gain benefits, some are ignorant, and some have doubts; they attain the path through the observation and speech of others. Everything else is the same as the view of the Sarvāstivāda (the "All Exists" school). The fundamental view of those who are designationists is that if the skandhas (aggregates) are said not to be karma, then the unfulfilled actions, those who designate by transformation, the ignorant do not die accidental deaths. From the original karma, the nurtured roots of karma give rise to all suffering; from karma, merit arises, and the holy path arises. The path is neither cultivated nor lost. Everything else is the same as the view of the Mahāsāṃghika (the "Great Assembly" school). The fundamental view of those of the Caityaka (those of the Chaitya mountain), Aparaśaila (Western Mountain School) is that Bodhisattvas leave... --------------------------------------------------------------------------------
Chinese
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 现代汉语译本 恶趣（不好的去处）。供养窣堵波（佛塔）没有大的果报。阿罗汉（断绝轮回的圣者）有他饶益，无知者有疑惑。由于他人观察言说而得道。其余一切与摩诃僧祇（大众僧团）持有相同见解。 那些萨婆多（一切有部）的根本见解持有者说，一切有自性，两种事物包含一切法，即名和色。有道与未来世。有法进入知法识。明法（智慧）的生、住、灭是有为相。三种无为。三谛是有为相，一谛是无为相。四谛是次第、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（入流果）是不退法。阿罗汉有退法。并非一切阿罗汉都得无生智。凡夫可以离欲瞋恚。外道有五通。诸天也能够修梵行。于七正得觉支，并非其余禅定所摄。念处不依禅定而得。超升离生，得阿罗汉果。*得阿罗汉果，而不得超升离生。没有北郁单越人能够离欲。他们也不能得到圣道。无想天也不必次第得到四沙门果超升离生。以世俗法得到斯陀含果（一来果）、阿那含果（不还果）。四念处是一切法。诸使（烦恼）与心相应，一切使是有缠缚而非使。缘起支是有为。说阿罗汉有缘起支。阿罗汉有功德增长。欲界*有中阴五识身。是有欲五识身，还自相应。不是思惟，不是心数法。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。没有有学法。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，命终正受，中无命终。菩萨是凡夫，有结使，未超升。
English
English version Evil destinies. Offering to stupas (a dome-shaped structure erected as a Buddhist shrine) has no great reward. Arhats (one who is worthy) have benefit for others, the ignorant have doubts. One attains the path through the observation and speech of others. All others share the same view as the Mahasanghika (Great Assembly Sect). Those who hold the fundamental views of the Sarvastivadins (the doctrine that 'everything exists') say that everything has its own nature, and two things encompass all dharmas (teachings), namely name and form. There is the path and the future world. There are dharmas that enter the knowledge-consciousness of dharmas. The arising, abiding, and ceasing of luminous dharmas (wisdom) are conditioned characteristics. There are three unconditioned dharmas. The three truths are conditioned characteristics, and one truth is an unconditioned characteristic. The Four Noble Truths are sequential, without interval, and equal. Emptiness, signlessness, wishlessness, transcendence, and detachment from birth. Contemplation of the desire realm transcends. Transcendence and detachment from birth. Fifteen minds are directed towards, and the sixteenth mind is called abiding in the fruit. The one mind of the supreme mundane dharma. The first three expedient means can regress, but the supreme mundane is irreversible. The fruit of Srotapanna (stream-enterer) is irreversible. Arhats 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 practice pure conduct. In the seven factors of enlightenment, one attains awakening, not encompassed by other dhyanas (meditative states). Mindfulness is attained without relying on dhyana. Transcendence and detachment from birth, attaining the fruit of Arhat. **Attaining the fruit of Arhat, but not attaining transcendence and detachment from birth. No one from Uttarakuru (a mythical northern continent) can be free from desire. They also cannot attain the holy path. The heaven of non-perception also does not necessarily attain the four fruits of a Sramana (ascetic) in sequence, transcendence, and detachment from birth. One attains the fruit of Sakradagamin (once-returner) and Anagamin (non-returner) through mundane means. The four foundations of mindfulness are all dharmas. All afflictions are associated with the mind, and all afflictions are binding but not afflictions themselves. The limbs of dependent origination are conditioned. It is said that Arhats have the limbs of dependent origination. Arhats have the increase of merit. The desire realm** has the intermediate state of the five aggregates. It is the five aggregates of desire, which are self-corresponding. It is not thought, not mental factors. Mind and mind are the nature of conditions. Nature does not correspond. Mind does not correspond. There is mundane right view. There is mundane root of faith. There are Arhats without wishes. There are no dharmas to be learned. All Arhats attain dhyana, but not necessarily present. Arhats receive the retribution of past karma. There are ordinary people with unwholesome minds who receive the consequences immediately after death, without an intermediate death. Bodhisattvas are ordinary people with fetters, not yet transcended. --------------------------------------------------------------------------------
Chinese
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。 现代汉语译本： 离生（脱离轮回）。未超越凡夫的受身阶段。对于众生数量的施设，一切行为的磨灭都无法描述。从这一世到下一世，世俗的说法是，有从这一世到下一世的说法。寿命未终结，诸行已经穷尽，没有法则可以转变。有出世间的禅定，有觉悟，有观察，无漏且善良，这是禅定的原因，在禅定中没有言语可以表达。八圣道是法轮。并非如来所说的一切都是转法轮。佛陀不说一切事情，并非一切说法都符合真义。并非一切契经都是了义经。有如此等等无量中间的见解。 雪山部（佛教部派之一）的根本见解是：菩萨和凡夫脱离无明，清净佛国土，降生于神母的胎中。外道没有五神通。诸天不能修行梵行。有阿罗汉从他人处获得饶益，没有无知和疑惑，通过他人的观察和言说而得道。其他一切有部（佛教部派之一）的见解与此相同。 犊子部（佛教部派之一）的根本见解是：并非就是人，也不是脱离阴界（五蕴、十二处、十八界），而是进入和合施设的状态。一切阴刹那不住。脱离人就没有法则。从这一世到下一世，应当说人到了那里。外道有五神通。五识身并非有欲望，也不是脱离欲望。欲界系的结使通过修道断除而得以离欲，并非通过见谛断除。忍名为相，世间第一法超越升华，脱离轮回。十二个心念生起称为向，第十三个心念称为住果。与见者多梨罗耶尼三弥底六城有关。有些特别的偈颂，分别解说，但又堕落，堕落后深深贪着，从业而得到业报。 弥沙塞部（佛教部派之一）的根本见解是：没有过去和未来世，只有现在和无为。对于四真谛，一无间等地观察。见苦即名为见，谛苦者即名为见真谛。诸使（烦恼）非心，心也非有缘。使（烦恼）与缠（束缚）不同，缠也与使不同。心不相应的缠与心相应。凡夫不欲瞋恚。外道没有五神通。诸天不能修行梵行。没有中阴（死亡到投胎之间的状态）。阿罗汉没有功德的增益。五识身有欲望，也离欲望。