English
English version: The Buddha said: When all Buddhas, the World Honored Ones, appear in the world, there is not a single Dharma of the Tathagata that is tainted. The words spoken by the Tathagata are all for turning the Dharma wheel. A single sound of the Tathagata can expound all Dharmas. There is no word of the Tathagata that is not meaningful. The physical body of the Tathagata is boundless. The majestic virtue and power of the Tathagata are undiminished. The lifespan of the Tathagata is boundless. The Tathagata teaches and transforms sentient beings, causing them to generate joy and faith, without any sense of satiety. The Tathagata is constantly without sleep. The Tathagata answers questions without deliberation. The words spoken by the Tathagata all cause sentient beings to generate loving and joyful hearts. The mind of the Tathagata is constantly in a state of observing stillness and immovability. The single mind of the Tathagata can penetrate all realms. The wisdom of the Tathagata, corresponding to Prajna (wisdom) in a single moment, can understand all Dharmas. The Exhaustion-Wisdom (knowing that all defilements are exhausted) and Non-Arising Wisdom (knowing that no further rebirth will occur) of the Tathagata constantly and equally follow the mind, until the attainment of Nirvana without remainder (complete Nirvana). When all Bodhisattvas enter the womb, there are no stages such as Kalala (the first week after conception), Arbuda (the second week after conception), Peshi (the third week after conception), Ghanasakha (the fourth week after conception), Prasakha (the fifth week after conception), Keshalomanakha (the stage when hair, nails, etc., begin to grow). When Bodhisattvas wish to enter the womb, they all manifest the appearance of a white elephant. When Bodhisattvas emerge from the womb, they are all born from their mother's right side. All Bodhisattvas have no thoughts of greed, no thoughts of hatred, and no thoughts of afflicting others. If a Bodhisattva has a vow to be born in an evil realm, they can be reborn there by the power of their vow. Bodhisattvas enter evil realms to teach and accomplish sentient beings, not because they are bound by the karma of afflictions and thus receive this birth. With one mind, they correctly contemplate the Four Noble Truths (suffering, accumulation, cessation, and the path). With one wisdom, they penetrate the Four Noble Truths and the characteristics of the Four Noble Truths. In the five consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) there are defiled and pure forms. In the formless realm, there are also six aggregates of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness). The five roots (eye root, ear root, nose root, tongue root, body root) are just masses of flesh. The eye cannot see form, and so on, until the body cannot perceive touch. If the mind is in Samadhi (meditative concentration), one can still speak. The subduing mind is constantly present. The mind of destruction of form is constantly present. Therefore, ordinary people have higher and lower distinctions. Those who have accomplished the Dharma have no fixed abode. Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner). The mind and mental phenomena know that they have self-nature. There are Arhats (worthy ones) who defile their clothes with impure things. Arhats have moments of ignorance, moments of doubt, and moments when they need to be delivered by others. The Holy Path is also revealed through words. Speaking of suffering is also the path. Speaking of suffering is also the cause. Wisdom corresponding to Prajna can extinguish suffering. The feeling of suffering is also a kind of food. The eighth consciousness (Alaya consciousness) will also abide for a long time, even until... --------------------------------------------------------------------------------
Chinese
性法退。须氀多阿半那退法。阿罗汉多不退法。世间无正见。世间无信根。无无记法。若人入正定。一切结灭。须氀多阿半那。能作一切恶。唯不作五逆。一切诸经无不了义。无为法有九种。一思择灭。二非思择灭。三虚空。四空处。五识处。六无所有处。七非想非非想处。八十二因缘生分。九八圣道分。心者自性清净客尘所污。一随眠烦恼。二倒起烦恼。随眠烦恼。非心非心法无所缘。随眠烦恼异。倒起烦恼异。随眠烦恼与心相离倒起烦恼与心相应。过去未来。是无现在。是有法入。非所知非所识。中阴是无。须氀多阿半那得定。此四部是执义本。执义异者。大众部执义异余三部。四圣谛悉真实。有如如对可赞行有苦。是自所作有苦。是他所作有苦。是两所作有苦。非两所作有苦。依因缘生。有不依因缘生。一时中有多心和合道与烦恼并起。业与果并起。种子即是芽。六根四大转异。心心法不转异。心遍满身心增长。应知有如是诸义。诸部信乐不同。各有所执。是名执义异。多闻部是执义本。如来五鸣应说。出世五鸣者。谓无常苦空无我寂静涅槃。此五鸣是正出世道。如来余鸣是世间道。有阿罗汉多他以不净染污其衣。阿罗汉多有无知。有疑惑。有他度。圣道亦为言所显。余所执与说一切有部所执相似。分别说部。 是执义本。苦非是阴。一切入不成就。一切有为法相待假故立名苦。无人功力。无非时节死。一切所得先业造。增长因果能生业。一切诸苦从业生。圣道由福德得。圣道非修得。余所执与大众部所执相似。支提山部。北山部。此二部是执义本。菩萨不脱恶道。薮斗陂中恭敬事得执少。有阿罗汉多他以不净染污其衣。阿罗汉多有无知。有疑惑。有他度。圣道亦为言所显。余所执与大众部所执相似。说一切有部是执义本。一切有如有。如是两法摄一切过去现在未来。是有一依正说。二依二法。三依有境界。四依有果。法入有三。所识所知所通。生老住无常。是行与心不相应。行阴所摄有为种类三。无为种类三。有为相三。无为相三。四谛中三谛有为。一谛无为。四谛次第观。若人欲入正定。必缘空解脱门无愿解脱门。得入正定。若观欲界相应诸行。得入正定若人已入正定。在十五心中。名须氀多阿半那向。若至第十六心。名须氀多阿半那。世第一法一刹那心。三方便有退义。世第一法无退义。须氀多阿半那无退义。阿罗汉多有退义。一切阿罗汉。多不尽得无生智。凡夫亦能舍欲及瞋。外道得五通。天亦有夫岚摩。于七定有觉分。余定则无。一切诸定无不是四念处所摄。若不依定得入正定。亦得阿罗汉多依色界无色界心。得 现代汉语译本： 是执义本（根本主张）。苦不是五蕴（阴）。一切入（一切处）不能完全成就。一切有为法（有条件的事物）相互依存，因此被假立为‘苦’。没有人的力量可以阻止非时节的死亡。一切所得都是过去业力所造。增长因果能产生新的业。一切诸苦都从业而生。圣道由福德而得。圣道不是通过修行而得。其余的执着与大众部（Mahasanghika）的执着相似。支提山部（Caityaka）。北山部（Uttarasaila）。这两个部派是执义本。菩萨不会脱离恶道。在灌溉沟渠中恭敬供养所得甚少。有些阿罗汉（Arhat）会用不净之物染污他们的衣服。阿罗汉多有无知。有疑惑。需要他人帮助。圣道也可以通过言语来表达。其余的执着与大众部（Mahasanghika）的执着相似。说一切有部（Sarvastivada）是执义本。一切有（一切存在）都存在。如此两种法涵盖了一切过去、现在、未来。这是基于‘一依正’（主体和客体）的说法。二依二法。三依有境界。四依有果。法入有三种：所识、所知、所通。生、老、住是无常的。这些行（行为）与心不相应。行阴（行蕴）所包含的有为种类有三种。无为种类有三种。有为相有三种。无为相有三种。四谛（四个真理）中，三个谛是有为的，一个谛是无为的。四谛需要按顺序观察。如果有人想要进入正定（正确的禅定），必须通过空解脱门（sunyata-vimoksha）、无愿解脱门（apranihita-vimoksha）才能进入正定。如果观察欲界相应的诸行，可以进入正定。如果有人已经进入正定，在十五个心中，被称为须陀洹向（Srotapanna-pratipannaka）。如果到达第十六个心，被称为须陀洹（Srotapanna）。世第一法（lokagradharma）只有一刹那心。三种方便有退转的可能。世第一法没有退转的可能。须陀洹（Srotapanna）没有退转的可能。阿罗汉（Arhat）多有退转的可能。一切阿罗汉（Arhat）大多不能完全获得无生智（anutpada-jnana）。凡夫也能舍弃欲望和嗔恨。外道可以获得五神通（abhijna）。天人也有夫岚摩（梵天）。在七定（七种禅定）中有觉分（bodhyanga）。其余的禅定则没有。一切诸定都包含在四念处（smrtyupasthana）之中。如果不依靠禅定，也能进入正定。阿罗汉（Arhat）依靠**无**心，获得解脱。
English
English version: This is the root of their tenets. Suffering is not the skandhas (aggregates). All ayatanas (spheres of sense) are not fully accomplished. All conditioned dharmas (things) are interdependent, hence the name 'suffering' is provisionally established. No human power can prevent untimely death. All attainments are created by past karma. Increasing cause and effect can generate new karma. All sufferings arise from karma. The Noble Path is attained through merit. The Noble Path is not attained through cultivation. The remaining attachments are similar to those of the Mahasanghika school. Caityaka. Uttarasaila. These two schools are the root of their tenets. Bodhisattvas do not escape evil destinies. Respectful offerings in irrigation ditches yield little. Some Arhats (worthy ones) defile their robes with impure substances. Many Arhats are ignorant. Have doubts. Need help from others. The Noble Path can also be expressed through words. The remaining attachments are similar to those of the Mahasanghika school. The Sarvastivada school is the root of their tenets. All existence exists. Thus, these two dharmas encompass all past, present, and future. This is based on the saying of 'one dependent and one principal'. Two depend on two dharmas. Three depend on realms. Four depend on fruits. Dharma-entry has three aspects: what is cognized, what is known, and what is understood. Birth, aging, and dwelling are impermanent. These actions (samskara) are not in accordance with the mind. The conditioned types included in the samskara-skandha (aggregate of formations) are three. The unconditioned types are three. The conditioned characteristics are three. The unconditioned characteristics are three. Among the Four Noble Truths, three truths are conditioned, and one truth is unconditioned. The Four Noble Truths must be observed in sequence. If someone wants to enter right concentration (samadhi), they must enter right concentration through the emptiness-vimoksha (sunyata-vimoksha), the signless-vimoksha (apranihita-vimoksha). If one observes the actions corresponding to the desire realm, one can enter right concentration. If someone has already entered right concentration, in the fifteen minds, they are called Srotapanna-pratipannaka (stream-enterer on the path). If they reach the sixteenth mind, they are called Srotapanna (stream-enterer). The highest mundane dharma (lokagradharma) has only one moment of mind. The three expedient means have the possibility of regression. The highest mundane dharma has no possibility of regression. Srotapanna (stream-enterer) has no possibility of regression. Many Arhats (worthy ones) have the possibility of regression. Most Arhats (worthy ones) do not fully attain the knowledge of non-arising (anutpada-jnana). Ordinary people can also abandon desire and hatred. Non-Buddhists can attain the five supernormal powers (abhijna). Devas (gods) also have Brahma. In the seven concentrations (seven dhyanas) there are factors of enlightenment (bodhyanga). The remaining concentrations do not have them. All concentrations are included in the four foundations of mindfulness (smrtyupasthana). If one does not rely on concentration, one can still enter right concentration. Arhats (worthy ones) rely on **no**-mind to attain liberation. --------------------------------------------------------------------------------
Chinese
阿罗汉多不得入正定。欲界中得入正定。亦得阿罗汉多郁多罗鸠娄。无离欲人。圣人不生彼处。圣人亦不生无想天。不必定次第。得圣道四果。若人已入正定。依世道得至婆凡里陀如寐(弥履反)阿那伽寐(弥履反)四念处。可说一切法随眠烦恼是心法。不与心相应。一切随眠烦恼。可立倒起名。一切倒起烦恼可立倒起名。不可立随眠名。十二缘生是有为。十二缘生分亦有。随阿罗汉多行。阿罗汉多。亦有福德增长。欲色界中有中阴。五识现起。时得生欲。不得离欲五识执别。相无分别。有心及助心法心及助心法定有境界。自性与自性不相应。心与心不相应。世间有正见。世间有信根。有无记法。阿罗汉多无有学法。一切阿罗汉多皆得定。一切阿罗汉多不皆证定。阿罗汉多有宿业犹得报。一切凡夫亦有在善心死。若人正在定必定不死。如来与弟子。惑灭无异。如来慈悲不取众生作境界。若人执众生相解脱意。不得成就一切菩萨定。是凡夫具九结。若菩萨已入正定者。未度凡夫地。是所取相续。假名众生。一切行刹尼柯无有法。从此世至后世。依世假名。说弗伽罗度人。正法时行聚灭无余。诸阴无变异。有出世定。有诸觉是无漏。有善是有因。若人正在定则无语。八分圣道是名法轮。世尊一切语。不皆是转法轮。一音不 现代汉语译本 阿罗汉（Arahan，已断尽一切烦恼，达到涅槃境界的圣者）不一定能进入正定。欲界（Kāmadhātu，众生有情欲和物质欲望的世界）中的众生可以进入正定，也可以成为阿罗汉。在郁多罗鸠娄（Uttarakuru，北俱卢洲，四大部洲之一）也有阿罗汉。没有断除欲望的人，圣人不会生于彼处。圣人也不会生于无想天（Asaññasatta，色界天之一）。获得圣道四果（须陀洹、斯陀含、阿那含、阿罗汉）不一定有固定的次第。 如果有人已经进入正定，依靠世间道可以到达婆凡里陀如寐（Bhavarīta-rūpī，有色界）和阿那伽寐（Anāgāmī，不还果）。四念处（catu-satipaṭṭhāna，四种观禅修方法）可以说一切法随眠烦恼是心法，但不与心相应。一切随眠烦恼可以被认为是颠倒生起（倒起）的名称。一切颠倒生起的烦恼可以被认为是颠倒生起的名称，但不能被认为是随眠的名称。十二缘起（dvādasa-nidāna，佛教关于生命轮回的十二个环节）是有为法（saṃskṛta，因缘和合而成的法）。十二缘起也有其组成部分。随阿罗汉的修行，阿罗汉的福德也会增长。欲界中有中阴（antarābhava，死亡到投胎之间的过渡期）。 五识（pañca-viññāṇa，眼识、耳识、鼻识、舌识、身识）现起时，可以投生到欲界。没有断除欲望的人，五识的执取和分别不会停止。相（lakṣaṇa，事物的外在特征）没有分别。有心（citta，意识）及助心法（cetasika，与心相关的心理现象），心及助心法一定有境界（visaya，对象）。自性（svabhāva，事物固有的性质）与自性不相应。心与心不相应。世间有正见（samyag-dṛṣṭi，正确的见解）。世间有信根（saddhā-indriya，信心的力量）。有无记法（avyākṛta，非善非恶的法）。阿罗汉没有有学法（sekha-dharma，还在学习阶段的修行者所修的法）。一切阿罗汉都得到定（samādhi，禅定）。一切阿罗汉不都证得定。阿罗汉有宿业（karma，过去的业力）仍然会得到报应。一切凡夫也有在善心（kusala-citta，善良的心）中死去的情况。 如果有人正在定中，必定不会死去。如来（Tathāgata，佛陀的称号）与弟子，在惑（kilesa，烦恼）的灭除上没有差别。如来的慈悲（karuṇā，对众生的怜悯）不以众生作为境界。如果有人执着于众生相（sattva-saṃjñā，认为存在真实的众生）而寻求解脱，将无法成就一切菩萨定（bodhisattva-samādhi，菩萨所修的禅定）。凡夫具足九结（nava saṃyojanāni，九种束缚众生的烦恼）。如果菩萨已经进入正定，但尚未度过凡夫地，那么他所取的是相续（saṃtati，连续不断的现象），假名为众生。 一切行（saṃskāra，一切有为法）都是刹那生灭的，没有常住的法。从此世到后世，是依世俗假名（lokasaṃvṛti，世俗的约定俗成）而说弗伽罗（pudgala，补特伽罗，人或众生）度人。正法（saddharma，佛陀的教法）在行聚灭尽时，不会有剩余。诸阴（skandha，五蕴，构成个体的五种要素）没有变异。有出世定（lokuttara-samādhi，超越世间的禅定）。诸觉（bodhyaṅga，菩提分，觉悟的要素）是无漏（anāsrava，没有烦恼的）。有善是有因（hetu，原因）。如果有人正在定中，则不会说话。八分圣道（aṭṭhaṅgika-magga，八正道）被称为法轮（dharma-cakra，佛法的象征）。世尊（Bhagavān，佛陀的称号）的一切语言，不都是转法轮。一个音节（ekākṣara，一个字）也不例外。