English
English version An Arhat (Arahan, a perfected being who has eradicated all defilements and attained Nirvana) does not necessarily enter into right concentration (sammā samādhi). Beings in the desire realm (Kāmadhātu, the realm of beings with sensual and material desires) can enter into right concentration and can also become Arhats. There are also Arhats in Uttarakuru (one of the four great continents in Buddhist cosmology). A person who has not abandoned desire, a saint, is not born there. A saint is also not born in the Realm of Non-Perception (Asaññasatta, a realm in the form realm). There is no fixed order for attaining the four fruits of the path (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat). If someone has already entered into right concentration, they can reach Bhavarīta-rūpī (a realm in the form realm) and Anāgāmin (Non-Returner) by relying on the worldly path. The four foundations of mindfulness (catu-satipaṭṭhāna) can be said to be mental phenomena (citta-dharma) that are associated with mental defilements (kilesa), but they are not associated with the mind. All latent defilements (anusaya) can be considered as names of inverted arising (vipariṇata). All defilements that arise in an inverted manner can be considered as names of inverted arising, but cannot be considered as names of latent defilements. The twelve links of dependent origination (dvādasa-nidāna) are conditioned (saṃskṛta). The twelve links of dependent origination also have their components. Following the practice of an Arhat, the merit of an Arhat also increases. There is an intermediate state (antarābhava) in the desire realm. When the five consciousnesses (pañca-viññāṇa, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) arise, one can be born into the desire realm. For those who have not abandoned desire, the grasping and discrimination of the five consciousnesses will not cease. Characteristics (lakṣaṇa, the external features of things) have no distinction. There is mind (citta, consciousness) and mental factors (cetasika, mental phenomena associated with the mind), and mind and mental factors certainly have an object (visaya). Self-nature (svabhāva, the inherent nature of things) is not associated with self-nature. Mind is not associated with mind. There is right view (samyag-dṛṣṭi) in the world. There is the faculty of faith (saddhā-indriya) in the world. There are indeterminate phenomena (avyākṛta, phenomena that are neither good nor bad). An Arhat does not have the qualities of a trainee (sekha-dharma, the qualities cultivated by practitioners who are still in the learning stage). All Arhats attain concentration (samādhi). Not all Arhats realize concentration. Arhats still receive the retribution of past karma (karma, past actions). All ordinary beings also die with a wholesome mind (kusala-citta). If someone is in concentration, they will certainly not die. The Tathāgata (title of the Buddha) and disciples are no different in the eradication of defilements (kilesa). The compassion (karuṇā) of the Tathāgata does not take beings as an object. If someone clings to the perception of beings (sattva-saṃjñā, the belief that there are real beings) and seeks liberation, they will not be able to accomplish all the concentrations of a Bodhisattva (bodhisattva-samādhi, the concentrations practiced by Bodhisattvas). An ordinary being possesses the nine fetters (nava saṃyojanāni, the nine defilements that bind beings). If a Bodhisattva has already entered into right concentration but has not yet transcended the state of an ordinary being, what they grasp is a continuum (saṃtati, a continuous stream of phenomena), nominally called a being. All phenomena (saṃskāra, all conditioned phenomena) are momentary, and there is no permanent phenomenon. From this life to the next life, it is said according to conventional truth (lokasaṃvṛti, worldly convention) that a person (pudgala) crosses over. When the aggregates of the true Dharma (saddharma, the Buddha's teachings) are extinguished without remainder, the aggregates (skandha, the five aggregates that constitute an individual) do not change. There is supramundane concentration (lokuttara-samādhi, concentration that transcends the world). The factors of enlightenment (bodhyaṅga, the factors of awakening) are unconditioned (anāsrava, without defilements). Good is with cause (hetu). If someone is in concentration, they will not speak. The Noble Eightfold Path (aṭṭhaṅgika-magga) is called the Wheel of Dharma (dharma-cakra, the symbol of the Buddha's teachings). Not all the words of the Blessed One (Bhagavān, title of the Buddha) are turning the Wheel of Dharma. Not even a single syllable (ekākṣara) is an exception. --------------------------------------------------------------------------------
Chinese
具说一切法。一切语不皆如义。一切经不尽是了义。有经不了义。说一切有部。是执此义本。更有执异则无穷。雪山部是执义本。菩萨是凡夫。无有贪受生。不为胎等所裹。外道无五通。天无夫岚摩。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。可住子部是执义本。非即五阴是人。非异五阴是人。摄阴界入故。立人等假名。有三种假。一摄一切假。二摄一分假。三摄灭度假。一切有为法刹那刹那灭。离色无有一法从此世至后世。可说人有移。外道有五通。若人正生五识。无欲无离欲。欲界相应诸结修道所破。若人能断则得离欲。欲界见道所破则不如是。忍名相世第一法。此四位名正定。若人已入正定。在十二心中。是名须氀多阿半那向。至第十三心名须氀多阿半那。一切众生有二种失。一意失。二事失。生死有二种因最上。一烦恼。二业。二种法是解脱最上因。谓毗钵舍那奢摩他。若不依自体增上缘惭羞。正法则不属此人。烦恼根本有二种。恒随一切众生行。谓无明有爱。有七种清净处。佛智于戒等不相应。诸境以依止所了缘。能通达一切法。若以灭摄之。凡有六种色无色界无入正定。菩萨于中恒生。若已生尽智无生智。得名为佛。如来说经有三 现代汉语译本 有人说一切法（dharma）。一切言语不都符合真义，一切经典不完全是究竟了义。有些经典是不了义的。说一切有部（Sarvāstivāda）执着于此为了义的根本。如果还有其他执着，那将无穷无尽。雪山部（Haimavata）执着于义理的根本。菩萨（Bodhisattva）可以是凡夫。没有贪欲的受生，不被胎藏等所包裹。外道没有五神通。天人没有夫岚摩（夫岚摩，意义不明）。有阿罗汉（Arhat）用不净之物染污了他的衣服。阿罗汉也有无知、疑惑和需要他人帮助的时候。圣道也可以用言语来表达。其他宗派的执着与说一切有部的执着相似。 可住子部（Vātsīputrīya）执着于义理的根本。不是说五蕴（skandha）就是人，也不是说五蕴之外另有人。因为包含了阴、界、入，所以设立人等假名。有三种假名：一是包含一切的假名，二是包含一部分的假名，三是包含灭度的假名。一切有为法（saṃskṛta-dharma）都是刹那刹那灭亡的。离开色（rūpa），没有一法能从此世到后世。可以说人有转移。外道有五神通。如果人正在生起五识（pañca-vijñāna），没有欲也没有离欲。欲界（kāma-dhātu）相应的诸结（saṃyojana）是修道所破的。如果人能断除这些结，就能离欲。欲界见道所破的结则不是这样。忍（kṣānti）名为相世第一法。这四个位次名为正定（samyak-samādhi）。如果人已经进入正定，在十二心中，这被称为须陀洹向（Srotaāpanna-pratipadaka）。到第十三心，就成为须陀洹（Srotaāpanna）。一切众生有两种缺失：一是意失，二是事失。生死有两种最上的原因：一是烦恼（kleśa），二是业（karma）。两种法是解脱最上的原因：毗钵舍那（vipaśyanā）和奢摩他（śamatha）。如果不依靠自体增上缘的惭愧，正法则不属于这个人。烦恼的根本有两种，恒常伴随一切众生：一是无明（avidyā），二是有爱（bhava-taṇhā）。有七种清净处。佛智与戒等不相应。诸境以依止所了缘，能通达一切法。如果用灭来摄持，凡有六种色（rūpa）是无**的。没有入正定。菩萨于其中恒常生起。如果已经生起尽智（kṣaya-jñāna）和无生智（anutpāda-jñāna），就得名为佛（Buddha）。如来说经有三种。
English
English version Some say that all dharmas (everything) exist. Not all words are in accordance with the true meaning, and not all sutras are of definitive meaning. Some sutras are of provisional meaning. The Sarvāstivāda (the 'All Exists' school) clings to this as the root of definitive meaning. If there were other clingings, they would be endless. The Haimavata (Snow Mountain school) clings to the root of meaning. A Bodhisattva (enlightenment being) can be an ordinary person. There is no birth through craving, and is not enclosed by a womb, etc. Non-Buddhists do not have the five supernormal powers. Devas (gods) do not have a *fu lan mo* (meaning unclear). There are Arhats (liberated beings) who defile their robes with impure substances. Arhats also have ignorance, doubt, and need help from others. The holy path can also be expressed in words. The clingings of other schools are similar to those of the Sarvāstivāda. The Vātsīputrīya (personalist school) clings to the root of meaning. It is not that the five skandhas (aggregates) are the person, nor is there a person apart from the five skandhas. Because it includes the skandhas, realms, and entrances, nominal designations such as 'person' are established. There are three kinds of nominal designations: one is the nominal designation that includes everything, the second is the nominal designation that includes a part, and the third is the nominal designation that includes extinction. All conditioned dharmas (saṃskṛta-dharma) perish moment by moment. Apart from rūpa (form), there is no dharma that can go from this life to the next. It can be said that a person transmigrates. Non-Buddhists have the five supernormal powers. If a person is currently generating the five consciousnesses (pañca-vijñāna), without desire or detachment from desire. The fetters (saṃyojana) associated with the desire realm (kāma-dhātu) are abandoned by the path of cultivation. If a person can cut off these fetters, they can become detached from desire. The fetters abandoned by the path of seeing in the desire realm are not like this. *Kshanti* (patience) is called the foremost dharma in the world of characteristics. These four stages are called right concentration (samyak-samādhi). If a person has already entered right concentration, within the twelve moments of thought, this is called *Srotaāpanna-pratipadaka* (stream-enterer path attainer). By the thirteenth moment of thought, one becomes a *Srotaāpanna* (stream-enterer). All beings have two kinds of loss: loss of intention and loss of action. There are two supreme causes of birth and death: klesha (afflictions) and karma (action). Two dharmas are the supreme cause of liberation: vipashyana (insight) and shamatha (tranquility). If one does not rely on the self-enhancing causes of shame and embarrassment, the true dharma does not belong to that person. There are two roots of afflictions, which constantly accompany all beings: ignorance (avidyā) and craving for existence (bhava-taṇhā). There are seven places of purification. Buddha's wisdom is not associated with precepts, etc. All objects are understood by relying on the object of cognition, and can penetrate all dharmas. If one encompasses them with extinction, there are six kinds of *rupa* (form) that are without **. There is no entering into right concentration. Bodhisattvas constantly arise within them. If one has already generated the knowledge of exhaustion (kṣaya-jñāna) and the knowledge of non-arising (anutpāda-jñāna), one is called a Buddha (Buddha). The Tathagata (Thus Come One) speaks the sutras in three ways. --------------------------------------------------------------------------------