T49n2031_異部宗輪論

大正藏第 49 冊 No. 2031 異部宗輪論

No. 2031 [cf. Nos. 2032, 2033]

異部宗輪論一卷

世友菩薩造

三藏法師玄奘譯

佛般涅槃后　　適滿百餘年　聖教異部興　　便引不饒益　展轉執異故　　隨有諸部起　依自阿笈摩　　說彼執令厭　世友大菩薩　　具大智覺慧　釋種真苾芻　　觀彼時思擇　等觀諸世間　　種種見漂轉　分破牟尼語　　彼彼宗當說　應審觀佛教　　聖諦說為依　如采沙中金　　擇取其真實

如是傳聞。佛薄伽梵般涅槃后。百有餘年去聖時淹。如日久沒。摩竭陀國俱蘇摩城王號無憂。統攝贍部。感一白蓋。化洽人神。是時佛法大眾初破。謂因四眾共議大天五事不同。分為兩部。一大眾部。二上座部。四眾者何。一龍象眾。二邊鄙眾。三多聞眾。四大德眾。其五事者。如彼頌言。

余所誘無知　　猶豫他令入　道因聲故起　　是名真佛教

后即於此第二百年。大眾部中流出三部。一一說部。二說出世部。三雞胤部。次後於此第二百年。大眾部中復出一部。名多聞部。次後於此第二百年。大眾部中更出一部。名說假部。第二百年滿時。有一出家外道。舍邪歸正。亦名大天

【現代漢語翻譯】現代漢語譯本《異部宗輪論》一卷世友菩薩造三藏法師玄奘譯

佛陀般涅槃后，大約過了一百多年，聖教開始出現部派分歧，這導致了許多不利影響。由於輾轉執持不同的見解，各個部派隨之興起。他們依據各自的阿笈摩（Agama，意為聖傳、經），宣說自己的主張，試圖使他人厭惡其他部派的觀點。世友大菩薩，具備廣大的智慧和覺悟，作為釋迦族的真實比丘，觀察當時的局勢並加以思索。他平等地觀察世間，看到種種不同的見解如水漂流。爲了分辨和剖析牟尼（牟尼，釋迦牟尼的簡稱）的教誨，將要敘述各個部派的宗義。應當審慎地觀察佛教，以四聖諦作為依據。如同從沙中淘金，選取其中真實的部分。

根據這樣的傳聞，佛薄伽梵（Bhagavan，意為世尊）般涅槃后，一百多年過去，遠離聖人的時代已經很久。如同太陽長久沉沒。摩揭陀國（Magadha）的俱蘇摩城（Kusuma-pura）的國王名叫無憂（Ashoka），統治著贍部洲（Jambudvipa），感得一柄白傘的瑞應，教化普及人與神。這時，佛教僧團大眾開始分裂，起因是四眾（比丘、比丘尼、優婆塞、優婆夷）共同討論大天（Mahadeva）的五件事的觀點不同，因此分為兩個部派：一是大眾部（Mahasanghika），二是上座部（Sthavira）。四眾是指什麼呢？一是龍象眾，二是邊鄙眾，三是多聞眾，四大德眾。那五件事是：正如那首偈頌所說：

『為余所誘無知，猶豫他令入，道因聲故起，是名真佛教。』

後來，就在這第二個百年中，從大眾部中流出三個部派：一是『一說部』（Ekavyavaharika），二是『說出世部』（Lokottaravada），三是『雞胤部』（Kukkuṭika）。緊接著，在這第二個百年中，大眾部中又分出一部，名叫『多聞部』（Bahusrutiya）。此後，在這第二個百年圓滿時，有一位出家的外道，捨棄邪見歸於正道，也名叫大天（Mahadeva）。

【English Translation】 English version Treatise on the Different Schools of Buddhism, One Fascicle Composed by Bodhisattva Vasumitra (世友菩薩) Translated by Tripitaka Master Xuanzang (玄奘)

After the Buddha's Parinirvana (般涅槃), about a hundred years had passed, The Holy Teaching saw the rise of different schools, which led to many disadvantages. Due to the mutual clinging to different views, Various schools arose accordingly. Relying on their own Agamas (阿笈摩, meaning sacred tradition, scripture), They proclaimed their own doctrines, trying to make others dislike the views of other schools. The great Bodhisattva Vasumitra (世友大菩薩), Possessing great wisdom and enlightenment, As a true Bhikshu (比丘, monk) of the Shakya (釋迦) clan, Observed the situation at that time and contemplated it. He equally observed the world, Seeing various views drifting like water. In order to distinguish and analyze the teachings of Muni (牟尼, short for Shakyamuni), The doctrines of each school will be narrated. One should carefully observe Buddhism, Taking the Four Noble Truths as the basis. Like extracting gold from sand, Selecting what is true.

According to such traditions, after the Bhagavan (薄伽梵, meaning World-Honored One) Buddha's Parinirvana (般涅槃), more than a hundred years passed, and the era was long removed from the saints. It was like the sun having been set for a long time. The king of Kusuma-pura (俱蘇摩城) in Magadha (摩揭陀國) was named Ashoka (無憂), ruling Jambudvipa (贍部洲), and felt the auspicious response of a white umbrella, his teachings spreading to humans and gods. At this time, the Buddhist Sangha (僧團) began to split, the cause being the disagreement among the four assemblies (monks, nuns, laymen, laywomen) regarding the five points of Mahadeva (大天), thus dividing into two schools: the Mahasanghika (大眾部) and the Sthavira (上座部). What are the four assemblies? They are the assembly of dragons and elephants, the assembly of border regions, the assembly of the learned, and the assembly of great virtues. What are the five points? As the verse says:

'Induced by others, without knowledge, Hesitating, others cause to enter, The path arises because of sound, This is called true Buddhism.'

Later, in this second century, three schools emerged from the Mahasanghika (大眾部): the Ekavyavaharika (一說部), the Lokottaravada (說出世部), and the Kukkuṭika (雞胤部). Following this, in this second century, another school emerged from the Mahasanghika (大眾部), called the Bahusrutiya (多聞部). After this, at the end of this second century, there was a renunciate from an external path, who abandoned wrong views and returned to the right path, also named Mahadeva (大天).

。大眾部中出家受具。多聞精進。居制多山。與彼部僧重詳五事。因茲乖諍分為三部。一制多山部。二西山住部。三北山住部。如是大眾部四破或五破。本末別說合成九部。一大眾部。二一說部。三說出世部。四雞胤部。五多聞部。六說假部。七制多山部。八西山住部。九北山住部。其上座部經爾所時一味和合。三百年初有少乖諍。分為兩部。一說一切有部。亦名說因部。二即本上座部。轉名雪山部。后即於此第三百年。從說一切有部流出一部。名犢子部。次後於此第三百年。從犢子部流出四部。一法上部。二賢胄部。三正量部。四密林山部。次後於此第三百年。從說一切有部。復出一部。名化地部。次後於此第三百年。從化地部流出一部。名法藏部。自稱我襲采菽氏師。至三百年末。從說一切有部。復出一部。名飲光部。亦名善歲部。至第四百年初。從說一切有部。復出一部。名經量部。亦名說轉部。自稱我以慶喜為師。如是上座部七破或八破。本末別說成十一部。一說一切有部。二雪山部。三犢子部。四法上部。五賢胄部。六正量部。七密林山部。八化地部。九法藏部。十飲光部。十一經量部。如是諸部。本宗末宗同義異義。我今當說。此中大眾部。一說部。說出世部。雞胤部。本宗同義者。謂四部同說。諸佛世

【現代漢語翻譯】現代漢語譯本大眾部（Mahāsāṃghika，佛教部派之一）中出家受具足戒，多聞精進，居住在制多山（Caitya，意為『支提』，佛塔）。他們與該部的僧侶重新詳細討論『五事』（關於戒律的五項爭議），因此產生爭端，分裂為三個部派：一、制多山部（Caityaka）；二、西山住部（Apara Shaila）；三、北山住部（Uttara Shaila）。這樣，大眾部四次或五次分裂，如果將根本部派和末期部派分別計算，則合成為九個部派：一、大眾部；二、一說部（Ekavyāvahārika）；三、說出世部（Lokottaravāda）；四、雞胤部（Kukkuṭika）；五、多聞部（Bahuśrutīya）；六、說假部（Prajñaptivāda）；七、制多山部；八、西山住部；九、北山住部。其上座部（Sthavira，佛教部派之一）經過了很長時間，一直保持一致和諧。在三百年初，出現了少許爭端，分裂為兩個部派：一、說一切有部（Sarvāstivāda），也稱為說因部；二、即本來的上座部，轉名為雪山部（Haimavata）。後來，就在這第三百年，從說一切有部分裂出一個部派，名為犢子部（Vātsīputrīya）。緊接著，在這第三百年，從犢子部分裂出四個部派：一、法上部（Dharmottarīya）；二、賢胄部（Bhadrayānīya）；三、正量部（Saṃmatīya）；四、密林山部（Ṣaṇṇagarika）。緊接著，在這第三百年，從說一切有部，又分裂出一個部派，名為化地部（Mahīśāsaka）。緊接著，在這第三百年，從化地部分裂出一個部派，名為法藏部（Dharmaguptaka），自稱繼承了采菽氏（Kāśyapīya）的師承。到三百年末，從說一切有部，又分裂出一個部派，名為飲光部（Kāśyapīya），也稱為善歲部。到第四百年初，從說一切有部，又分裂出一個部派，名為經量部（Sautrāntika），也稱為說轉部，自稱以慶喜（Ānanda）為師。這樣，上座部七次或八次分裂，如果將根本部派和末期部派分別計算，則合成十一個部派：一、說一切有部；二、雪山部；三、犢子部；四、法上部；五、賢胄部；六、正量部；七、密林山部；八、化地部；九、法藏部；十、飲光部；十一、經量部。這些部派，根本宗義和末期宗義，相同之處和不同之處，我現在將要說明。其中大眾部、一說部、說出世部、雞胤部，根本宗義相同之處在於，這四個部派都認為，諸佛世...

【English Translation】 English version Those who left home and received full ordination within the Mahāsāṃghika (one of the early Buddhist schools), being learned and diligent, resided at Caitya (meaning 'stupa'). They re-examined the 'Five Points' (five controversial points regarding monastic discipline) in detail with the monks of that school, and due to this dispute, they split into three schools: 1. Caityaka; 2. Apara Shaila; 3. Uttara Shaila. Thus, the Mahāsāṃghika split four or five times. If the original and later schools are counted separately, they combine to form nine schools: 1. Mahāsāṃghika; 2. Ekavyāvahārika; 3. Lokottaravāda; 4. Kukkuṭika; 5. Bahuśrutīya; 6. Prajñaptivāda; 7. Caityaka; 8. Apara Shaila; 9. Uttara Shaila. The Sthavira (another early Buddhist school) remained unified and harmonious for a long time. At the beginning of the third century, a slight dispute arose, and they split into two schools: 1. Sarvāstivāda, also known as the Hetuvāda; 2. The original Sthavira, which became known as the Haimavata. Later, in this third century, a school split off from the Sarvāstivāda, called the Vātsīputrīya. Subsequently, in this third century, four schools split off from the Vātsīputrīya: 1. Dharmottarīya; 2. Bhadrayānīya; 3. Saṃmatīya; 4. Ṣaṇṇagarika. Subsequently, in this third century, a school split off from the Sarvāstivāda, called the Mahīśāsaka. Subsequently, in this third century, a school split off from the Mahīśāsaka, called the Dharmaguptaka, claiming to have inherited the lineage of Kāśyapīya. Towards the end of the third century, a school split off from the Sarvāstivāda, called the Kāśyapīya, also known as the Suvarṣaka. At the beginning of the fourth century, a school split off from the Sarvāstivāda, called the Sautrāntika, also known as the Saṃkrantivāda, claiming Ānanda as their teacher. Thus, the Sthavira split seven or eight times. If the original and later schools are counted separately, they combine to form eleven schools: 1. Sarvāstivāda; 2. Haimavata; 3. Vātsīputrīya; 4. Dharmottarīya; 5. Bhadrayānīya; 6. Saṃmatīya; 7. Ṣaṇṇagarika; 8. Mahīśāsaka; 9. Dharmaguptaka; 10. Kāśyapīya; 11. Sautrāntika. Regarding these schools, their fundamental and later doctrines, their similarities and differences, I will now explain. Among them, the Mahāsāṃghika, Ekavyāvahārika, Lokottaravāda, and Kukkuṭika, the similarity in their fundamental doctrines is that these four schools all believe that the Buddhas...

尊皆是出世。一切如來無有漏法。諸如來語皆轉法輪。佛以一音說一切法。世尊所說無不如義。如來色身實無邊際。如來威力亦無邊際。諸佛壽量亦無邊際。佛化有情令生凈信無厭足心。佛無睡夢。如來答問不待思惟。佛一切時不說名等。常在定故。然諸有情。謂說名等歡喜踴躍。一剎那心了一切法。一剎那心相應般若知一切法。諸佛世尊盡智無生智恒常隨轉。乃至般涅槃。一切菩薩入母胎中。皆不執受羯剌藍頞部曇閉尸鍵南為自體。一切菩薩入母胎時。作白象形。一切菩薩出母胎時。皆從右脅。一切菩薩不起欲想恚想害想。菩薩為欲饒益有情。愿生惡趣隨意能往。以一剎那現觀邊智。遍知四諦諸相差別。眼等五識身有染有離染。色無色界具六識身。五種色根肉團為體。眼不見色。耳不聞聲。鼻不嗅香。舌不嘗味。身不覺觸。在等引位有發語言。亦有調伏心。亦有凈作意。所作已辦無容受法。諸預流者。心心所法能了自性。有阿羅漢為余所誘。猶有無知。亦有猶豫。他令悟入道因聲起。苦能引道。苦言能助。慧為加行。能滅眾苦。亦能引樂。苦亦是食。第八地中亦得久住。乃至性地法皆可說有退。預流者有退義。阿羅漢無退義。無世間正見。無世間信根。無無記法。入正性離生時。可說斷一切結。諸豫流者。造一切惡

【現代漢語翻譯】現代漢語譯本：尊者們都是出世的。一切如來沒有漏失的法。諸如來的語言都在轉法輪。佛用一個聲音宣說一切法。世尊所說沒有不如真如實義的。如來的色身實際上沒有邊際。如來的威力也沒有邊際。諸佛的壽命也沒有邊際。佛化導有情眾生，使他們生起清凈的信心，沒有厭足之心。佛沒有睡夢。如來回答問題不需要思索。佛在任何時候都不說名字等等，因為常在禪定之中。然而，眾生認為佛說名字等等會歡喜踴躍。一剎那的心能瞭解一切法。一剎那的心與般若相應，能知一切法。諸佛世尊的盡智（一切煩惱已盡的智慧）和無生智（不再受生的智慧）恒常隨轉，乃至般涅槃。一切菩薩進入母親的胎中，都不執取羯剌藍（kalala，受胎后第一週的凝酪）、頞部曇（arbuda，受胎后第二週的皰）、閉尸（peshi，受胎后第三週的血肉）、鍵南（ghana，受胎后第四周的凝厚）為自身。一切菩薩進入母親的胎中時，都示現白象的形象。一切菩薩出母親的胎時，都從右脅而出。一切菩薩不起欲想、恚想、害想。菩薩爲了饒益有情眾生，願意往生惡趣，可以隨意前往。用一剎那現觀的邊智（接近真理的智慧），普遍了知四諦（苦、集、滅、道）的諸相差別。眼等五識的身有染污，也有離染污。色界沒有**具，只有六識身。五種色根以肉團為體。眼不能見色，耳不能聞聲，鼻不能嗅香，舌不能嘗味，身不能覺觸。在等引位（禪定狀態）有發語言，也有調伏心，也有清凈的作意。所作已辦，沒有容受之法。諸預流者（srotapanna，入流果），心和心所法能瞭解自性。有阿羅漢（arhat，無學果）被其他所誘惑，仍然有無知，也有猶豫。他人令其悟入道，因聲音而起。苦能引導道，苦的言語能幫助道，慧為加行，能滅除眾苦，也能引生快樂。苦也是食。第八地中也能長久安住。乃至性地法都可以說有退轉。預流者有退轉的含義。阿羅漢沒有退轉的含義。沒有世間正見，沒有世間信根，沒有無記法。入正性離生時，可以說斷一切結。諸預流者，造一切惡。

【English Translation】 English version: The venerable ones are all world-transcending. All Tathagatas (如來，one who has thus gone) have no defiled dharmas. The words of all Tathagatas turn the Dharma wheel. The Buddha speaks all dharmas with one sound. What the World-Honored One (世尊，Bhagavan) speaks is all in accordance with the true meaning. The form body of the Tathagata is truly boundless. The power of the Tathagata is also boundless. The life spans of all Buddhas are also boundless. The Buddha transforms sentient beings, causing them to generate pure faith, without any sense of satiety. The Buddha has no sleep or dreams. The Tathagata answers questions without needing to think. The Buddha does not speak of names, etc., at any time, because He is always in samadhi (定，concentration). However, sentient beings rejoice and leap for joy when they think the Buddha speaks of names, etc. A single moment of mind understands all dharmas. A single moment of mind, corresponding to prajna (般若，wisdom), knows all dharmas. The Buddhas, the World-Honored Ones, constantly follow the turning of Exhaustion-Wisdom (盡智，wisdom of the exhaustion of all defilements) and Non-Arising Wisdom (無生智，wisdom of non-arising), even until parinirvana (般涅槃，complete nirvana). All Bodhisattvas (菩薩，enlightenment being) entering the mother's womb do not grasp the kalala (羯剌藍，first week of embryonic development), arbuda (頞部曇，second week), peshi (閉尸，third week), or ghana (鍵南，fourth week) as their self. All Bodhisattvas manifest the form of a white elephant when entering the mother's womb. All Bodhisattvas emerge from the mother's womb from the right side. All Bodhisattvas do not generate thoughts of desire, anger, or harm. Bodhisattvas, desiring to benefit sentient beings, vow to be born in evil destinies and can go there at will. With a single moment of direct perception of the edge-wisdom (邊智，wisdom close to reality), they universally know the differences in the characteristics of the Four Noble Truths (四諦，suffering, its origin, its cessation, and the path). The bodies of the five consciousnesses, such as the eye, are defiled and also free from defilement. The Form Realm has no ** organs, only the six consciousness bodies. The five sense organs are embodied as fleshy masses. The eye cannot see form, the ear cannot hear sound, the nose cannot smell fragrance, the tongue cannot taste flavor, and the body cannot feel touch. In the state of samadhi, there is speaking, there is also taming the mind, and there is also pure attention. What needs to be done has been done, and there is no dharma to be received. Those who have entered the stream (預流者，srotapanna) can understand the self-nature of the mind and mental factors. There are Arhats (阿羅漢，one who has attained nirvana) who are seduced by others, still have ignorance, and also have hesitation. Others cause them to awaken to the path, arising from sound. Suffering can lead to the path, the words of suffering can help the path, wisdom is the additional practice, which can extinguish all suffering and also lead to happiness. Suffering is also food. One can also abide for a long time in the eighth ground. Even the dharmas of the nature-ground can be said to have regression. Those who have entered the stream have the meaning of regression. Arhats have no meaning of regression. There is no worldly right view, no worldly root of faith, and no unrecordable dharmas. When entering the rightness that is apart from birth, it can be said that all fetters are severed. Those who have entered the stream create all evil.

唯除無間。佛所說經皆是了義。無為法有九種。一擇滅。二非擇滅。三虛空。四空無邊處。五識無邊處。六無所有處。七非想非非想處。八緣起支性。九聖道支性。心性本凈客隨煩惱之所雜染。說為不凈。隨眠非心。非心所法。亦無所緣。隨眠異纏。纏異隨眠。應說隨眠與心不相應。纏與心相應。過去未來非實有體。一切法處非所知非所識量。非所通達。都無中有。諸預流者亦得靜慮。如是等是本宗同義。此四部末宗異義者。如如聖諦諸相差別。如是如是。有別現觀。有少法是自所作。有少法是他所作。有少法是俱所作。有少法從眾緣生。有於一時二心俱起。道與煩惱容俱現前。業與異熟有俱時轉。種即為芽。色根大種有轉變義。心心所法無轉變義。心遍於身。心隨依境。卷舒可得。諸如是等末宗所執。展轉差別有無量門。其多聞部本宗同義。謂佛五音是出世教。一無常。二苦。三空。四無我。五涅槃寂靜。此五能引出離道故。如來餘音是世間教。有阿羅漢為余所誘。猶有無知。亦有猶豫。他令悟入道因聲起。余所執多同說一切有部。其說假部本宗同義。謂苦非蘊。十二處非真實。諸行相待展轉和合。假名為苦。無士夫用。無非時死。先業所得業增長為因有異熟。果轉由福故得聖道。道不可修。道不可壞。余義多同大

【現代漢語翻譯】現代漢語譯本唯除無間（Avici hell，無間地獄）。佛所說經皆是了義（nitartha，究竟真實之義）。無為法（Asamskrta dharma，不生不滅之法）有九種：一、擇滅（Pratisamkhya-nirodha，通過智慧選擇而達到的寂滅）；二、非擇滅（Apratisamkhya-nirodha，非通過智慧選擇自然達到的寂滅）；三、虛空（Akasa，沒有阻礙的空間）；四、空無邊處（Akasanantyayatana，超越色界到達的空無邊處禪定）；五、識無邊處（Vijnananantyayatana，超越空無邊處到達的識無邊處禪定）；六、無所有處（Akincanyayatana，超越識無邊處到達的無所有處禪定）；七、非想非非想處（Naivasamjnanasamjnayatana，超越無所有處到達的非想非非想處禪定）；八、緣起支性（Pratityasamutpada，緣起法則的性質）；九、聖道支性（Aryamarga，八正道的性質）。心性本凈（Prakrti-parisuddha-citta，心性原本清凈），客隨煩惱（Agantuka-klesa，外來的煩惱）之所雜染，說為不凈。隨眠（Anusaya，潛在的煩惱）非心，非心所法（Caitasika，與心相關的心理現象），亦無所緣（Alambana，認識的對象）。隨眠異纏（Paryavasthana，顯現的煩惱），纏異隨眠。應說隨眠與心不相應（Citta-viprayukta，不與心同時生起），纏與心相應。過去未來非實有體。一切法處（Sarva-dharma-ayatana，一切法的領域）非所知非所識量，非所通達。都無中有（Antarabhava，中陰身）。諸預流者（Srota-apanna，已證得預流果的聖者）亦得靜慮（Dhyana，禪定）。如是等是本宗同義。此四部末宗異義者：如如聖諦（Arya-satya，四聖諦）諸相差別，如是如是，有別現觀（Abhisamaya，對真理的證悟）。有少法是自所作，有少法是他所作，有少法是俱所作，有少法從眾緣生。有於一時二心俱起。道與煩惱容俱現前。業（Karma，行為）與異熟（Vipaka，業的果報）有俱時轉。種即為芽。色根（Rupa-indriya，感覺器官）大種（Maha-bhuta，四大元素）有轉變義。心心所法無轉變義。心遍於身。心隨依境，卷舒可得。諸如是等末宗所執，展轉差別有無量門。其多聞部本宗同義：謂佛五音是出世教。一、無常（Anitya，諸行無常）；二、苦（Duhkha，一切皆苦）；三、空（Sunyata，諸法皆空）；四、無我（Anatma，無我）；五、涅槃寂靜（Nirvana-santi，涅槃寂靜）。此五能引出離道故。如來餘音是世間教。有阿羅漢（Arhat，已證得阿羅漢果的聖者）為余所誘，猶有無知，亦有猶豫。他令悟入道因聲起。余所執多同說一切有部（Sarvastivada，一切有部）。其說假部本宗同義：謂苦非蘊（Skandha，五蘊），十二處（Ayatana，十二處）非真實。諸行相待展轉和合，假名為苦。無士夫用。無非時死。先業所得業增長為因有異熟。果轉由福故得聖道。道不可修，道不可壞。余義多同大眾部（Mahasanghika，大眾部）。

【English Translation】 English version Except for Avici (Avici hell). All the sutras spoken by the Buddha are nitartha (nitartha, of ultimate and true meaning). There are nine kinds of Asamskrta dharma (Asamskrta dharma, unconditioned dharma): 1. Pratisamkhya-nirodha (Pratisamkhya-nirodha, cessation attained through wisdom); 2. Apratisamkhya-nirodha (Apratisamkhya-nirodha, cessation attained naturally without the use of wisdom); 3. Akasa (Akasa, space without obstruction); 4. Akasanantyayatana (Akasanantyayatana, the sphere of infinite space attained beyond the realm of form); 5. Vijnananantyayatana (Vijnananantyayatana, the sphere of infinite consciousness attained beyond the sphere of infinite space); 6. Akincanyayatana (Akincanyayatana, the sphere of nothingness attained beyond the sphere of infinite consciousness); 7. Naivasamjnanasamjnayatana (Naivasamjnanasamjnayatana, the sphere of neither perception nor non-perception attained beyond the sphere of nothingness); 8. Pratityasamutpada (Pratityasamutpada, the nature of dependent origination); 9. Aryamarga (Aryamarga, the nature of the Noble Eightfold Path). The nature of the mind is originally pure (Prakrti-parisuddha-citta), but it is said to be impure due to being mixed with Agantuka-klesa (Agantuka-klesa, adventitious defilements). Anusaya (Anusaya, latent defilements) are not mind, nor are they Caitasika (Caitasika, mental phenomena associated with the mind), and they have no Alambana (Alambana, object of cognition). Anusaya (latent defilements) are different from Paryavasthana (Paryavasthana, manifest defilements), and Paryavasthana are different from Anusaya. It should be said that Anusaya are not Citta-viprayukta (Citta-viprayukta, not concurrent with the mind), while Paryavasthana are concurrent with the mind. The past and future do not have real substance. Sarva-dharma-ayatana (Sarva-dharma-ayatana, the realm of all dharmas) is not knowable, nor is it within the scope of knowledge, nor is it fully understood. There is no Antarabhava (Antarabhava, intermediate existence). Those who are Srota-apanna (Srota-apanna, stream-enterers) can also attain Dhyana (Dhyana, meditative absorption). These and others are the shared doctrines of this school. The differing doctrines of the later schools of these four divisions are as follows: Just as there are differences in the aspects of the Arya-satya (Arya-satya, Four Noble Truths), so too, there are different Abhisamaya (Abhisamaya, realizations). Some dharmas are self-made, some dharmas are made by others, some dharmas are made by both, and some dharmas arise from various conditions. There are times when two minds arise simultaneously. The path and defilements can coexist. Karma (Karma, action) and Vipaka (Vipaka, the result of karma) can occur simultaneously. The seed is the sprout. Rupa-indriya (Rupa-indriya, sense organs) and Maha-bhuta (Maha-bhuta, the four great elements) have the meaning of transformation. Mind and mental phenomena do not have the meaning of transformation. The mind pervades the body. The mind follows its object, and it can be contracted and expanded. These and other doctrines are held by the later schools, and there are countless differences between them. The shared doctrines of the Mulasarvastivadins are as follows: The five sounds of the Buddha are transcendent teachings: 1. Anitya (Anitya, impermanence); 2. Duhkha (Duhkha, suffering); 3. Sunyata (Sunyata, emptiness); 4. Anatma (Anatma, non-self); 5. Nirvana-santi (Nirvana-santi, the peace of Nirvana). These five can lead to the path of liberation. The other sounds of the Tathagata are worldly teachings. Some Arhat (Arhat, one who has attained Arhatship) are seduced by others, still have ignorance, and also have doubts. Others cause them to awaken, and the cause of the path arises from sound. The other doctrines they hold are mostly the same as those of the Sarvastivada (Sarvastivada, the Sarvastivada school). The shared doctrines of the Sautrantika school are as follows: Suffering is not Skandha (Skandha, the five aggregates), and the twelve Ayatanas (Ayatana, the twelve sense bases) are not real. All phenomena depend on each other and combine, and are falsely called suffering. There is no agent. There is no untimely death. The karma obtained from past actions increases and becomes the cause of Vipaka. The result is transformed by merit, and thus the holy path is attained. The path cannot be cultivated, and the path cannot be destroyed. The other doctrines are mostly the same as those of the Mahasanghika (Mahasanghika, the Mahasanghika school).

眾部執。制多山部。西山住部。北山住部。如是三部本宗同義。謂諸菩薩不脫惡趣。于窣堵波興供養業。不得大果。有阿羅漢為余所誘。此等五事及余義門。所執多同大眾部說。說一切有部本宗同義者。謂一切有部諸是有者。皆二所攝。一名二色。過去未來體亦實有。一切法處皆是所知。亦是所識及所通達。生老住無常相。心不相應行蘊所攝。有為事有三種。無為事亦有三種。三有為相別有實體三諦是有為。一諦是無為。四聖諦漸現觀。依空無愿二三摩地。俱容得入正性離生思惟。欲界行入正性離生。若已得入正性離生。十五心頃說名行向。第十六心說名住果。世第一法一心三品。世第一法定不可退。預流者無退義。阿羅漢有退義。非諸阿羅漢皆得無生智。異生能斷欲貪瞋恚。有諸外道能得五通。亦有天中住梵行者。七等至中覺支可得。非余等至。一切靜慮皆念住攝。不依靜慮。得入正性離生。亦得阿羅漢果。若依色界無色界身。雖能證得阿羅漢果。而不能入正性離生。依欲界身非但能入。正性離生。亦能證得阿羅漢果。北俱盧洲無離染者。聖不生彼及無想天。四沙門果非定漸得。若先已入正性離生。依世俗道有證一來及不還果。可說四念住能攝一切法。一切隨眠皆是心所。與心相應有所緣境。一切隨眠皆纏所攝。非

【現代漢語翻譯】現代漢語譯本眾部執：制多山部（Caitika），西山住部（Apara Saila），北山住部（Uttara Saila）。這三部的根本宗旨相同，即認為諸菩薩不會脫離惡趣，在佛塔（Stupa）興建供養事業不會獲得大的果報，以及有阿羅漢會被其他人誘惑。這五件事以及其他義理方面，他們的主張大多與大眾部（Mahasanghika）相同。說一切有部（Sarvastivada）的根本宗旨相同之處在於：一切有部認為，凡是存在的，都可以歸納為二者，即名（Nama）和色（Rupa）。過去和未來的體性也是真實存在的。一切法處都是所知，也是所識和所通達的。生、老、住是無常的相，屬於心不相應行蘊所攝。有為事有三種，無為事也有三種。三種有為相各自有實體。三諦是有為，一諦是無為。四聖諦是漸次顯現的觀照。依靠空（Sunyata）、無愿（Apranihita）這兩種三摩地（Samadhi），都可以進入正性離生（Samyaktva-nyama-avataran）。思惟欲界（Kama-dhatu）的修行可以進入正性離生。如果已經進入正性離生，在十五個心念的瞬間，可以稱為行向（Pratipadaka），第十六個心念可以稱為住果（Phala-stha）。世第一法（Laukikagradharma）一心有三種品類。世第一法必定不可退轉。預流者（Srotapanna）沒有退轉的說法，阿羅漢（Arhat）有退轉的說法。並非所有阿羅漢都能獲得無生智（Anutpada-jnana）。異生（Prthagjana）能夠斷除欲貪和瞋恚。有些外道（Tirthika）能夠獲得五神通（Panca-abhijna），也有天界（Deva）中安住梵行者。七等至（Sapta-samapatti）中可以獲得覺支（Bodhyanga），其他等至則不然。一切靜慮（Dhyana）都屬於念住（Smrtyupasthana）所攝。不依靠靜慮，也能進入正性離生，也能證得阿羅漢果。如果依靠無色界（Arupa-dhatu）之身，雖然能夠證得阿羅漢果，卻不能進入正性離生。依靠欲界之身，不僅能夠進入正性離生，也能證得阿羅漢果。北俱盧洲（Uttarakuru）沒有離染者。聖者不會生於彼處以及無想天（Asanjnasattva）。四沙門果（Cattari-sramana-phalani）並非一定是漸次獲得的。如果先前已經進入正性離生，依靠世俗道（Laukika-marga）可以證得一來果（Sakrdagamin）和不還果（Anagamin）。可以說四念住能夠攝持一切法。一切隨眠（Anusaya）都是心所（Caitasika），與心相應，有所緣境。一切隨眠都被纏（Paryavasthana）所攝，並非……

【English Translation】 English version The tenets of various schools: The Caitika (制多山部), the Apara Saila (西山住部), and the Uttara Saila (北山住部). These three schools share the same fundamental principles, namely that Bodhisattvas do not escape the evil destinies, that making offerings at Stupas (窣堵波) does not yield great rewards, and that Arhats (阿羅漢) can be seduced by others. These five matters, along with other doctrinal points, are largely in agreement with the Mahasanghika (大眾部). The Sarvastivada (說一切有部) shares the following fundamental principles: The Sarvastivadins believe that everything that exists can be categorized into two: Nama (名) and Rupa (色). The nature of the past and future is also truly existent. All Dharma-spheres are knowable, cognizable, and understandable. Birth, aging, and dwelling are impermanent characteristics, belonging to the Samskara-skandha (行蘊) that is not associated with the mind. There are three types of conditioned things (有為事), and three types of unconditioned things (無為事). The three characteristics of conditioned things each have their own substance. The three truths are conditioned, and one truth is unconditioned. The Four Noble Truths (四聖諦) are gradually revealed through contemplation. Relying on the two Samadhis (三摩地) of Sunyata (空) and Apranihita (無愿), one can enter Samyaktva-nyama-avataran (正性離生). Meditating on the Kama-dhatu (欲界) can lead to entry into Samyaktva-nyama-avataran. If one has already entered Samyaktva-nyama-avataran, the fifteen moments of thought can be called Pratipadaka (行向), and the sixteenth moment can be called Phala-stha (住果). The Laukikagradharma (世第一法) has three categories in one mind. The Laukikagradharma is definitely irreversible. There is no concept of regression for a Srotapanna (預流者), but there is for an Arhat (阿羅漢). Not all Arhats attain Anutpada-jnana (無生智). Prthagjana (異生) can sever desire and hatred. Some Tirthikas (外道) can attain the Panca-abhijna (五神通), and there are also Brahmacharis residing in the heavens (Deva). Bodhyangas (覺支) can be attained in the Sapta-samapatti (七等至), but not in other Samapattis. All Dhyanas (靜慮) are included in Smrtyupasthana (念住). Without relying on Dhyana, one can enter Samyaktva-nyama-avataran and attain Arhatship. If one relies on a body in the Arupa-dhatu (無色界), although one can attain Arhatship, one cannot enter Samyaktva-nyama-avataran. Relying on a body in the Kama-dhatu, one can not only enter Samyaktva-nyama-avataran but also attain Arhatship. There are no individuals free from defilements in Uttarakuru (北俱盧洲). Saints are not born there or in Asanjnasattva (無想天). The Cattari-sramana-phalani (四沙門果) are not necessarily attained gradually. If one has previously entered Samyaktva-nyama-avataran, one can attain Sakrdagamin (一來果) and Anagamin (不還果) through the Laukika-marga (世俗道). It can be said that the Four Smrtyupasthanas encompass all Dharmas. All Anusayas (隨眠) are Caitasikas (心所), corresponding to the mind and having an object of focus. All Anusayas are included in Paryavasthanas (纏), and are not...

一切纏皆隨眠攝。緣起支性定是有為。亦有緣起支隨阿羅漢轉。有阿羅漢增長福業。唯欲色界定有中有。眼等五識身有染離染。但取自相唯無分別。心心所法體各實有。心及心所定有所緣。自性不與自性相應。心不與心相應。有世間正見。有世間信根。有無記法諸阿羅漢亦有非學非無學法。諸阿羅漢皆得靜慮。非皆能起靜慮現前。有阿羅漢猶受故業。有諸異生住善心死。在等引位必不命終。佛與二乘解脫無異。三乘聖道各有差別。佛慈悲等不緣有情。執有有情。不得解脫應言菩薩。猶是異生。諸結未斷若未已入正性離生。于異生地未名超越。有情但依現有執受相續假立。說一切行皆剎那滅。定無少法能從前世轉至後世。但有世俗補特伽羅。說有移轉。活時行聚即無餘滅。無轉變諸蘊。有出世靜慮。尋亦有無漏。有善是有因。等引位中無發語者。八支聖道是正法輪。非如來語皆為轉法輪。非佛一音能說一切法。世尊亦有不如義言。佛所說經非皆了義。佛自說有不了義經。此等名為本宗同義末宗異義。其類無邊。其雪山部本宗同義。謂諸菩薩猶是異生。菩薩入胎不起貪愛。無諸外道能得五通。亦無天中住梵行者。有阿羅漢為余所誘。猶有無知。亦有猶豫。他令悟入。道因聲起。余所執多同說一切有部。有犢子部本宗同義。

【現代漢語翻譯】現代漢語譯本一切煩惱都包含在隨眠（Anusaya，潛在的煩惱）之中。緣起（Pratītyasamutpāda， dependent origination）的各個支分，其性質一定是『有為』（Saṃskṛta，有造作的，有為法）。也有緣起的支分隨著阿羅漢（Arhat，已證解脫的聖者）而轉變。有些阿羅漢會增長福德和事業。只有欲界（Kāmadhātu， desire realm）和色界（Rūpadhātu， form realm）才有中有（Antarābhava，中陰身）。眼識等五種識身有染污和離染污。它們只取各自的自相（Svalakṣaṇa， own-characteristic），沒有分別作用。心（Citta，mind）和心所法（Caitasika，mental factors）的自體各自真實存在。心和心所一定有所緣（Ālambana， object of mind）。自性不與自性相應。心不與心相應。存在世間正見（Samyagdṛṣṭi， right view）。存在世間信根（Śraddhā-indriya， faculty of faith）。存在無記法（Avyākṛta， indeterminate）。諸位阿羅漢也有非學非無學法（Na śaikṣa-nāśaikṣa-dharma， neither trainee nor non-trainee dharma）。諸位阿羅漢都能獲得靜慮（Dhyāna， meditation），但並非都能生起靜慮的現前。有些阿羅漢仍然承受過去的業報。有些凡夫在善心狀態下死去。在等引位（Samāpatti，state of meditative absorption）中，一定不會死亡。佛（Buddha，覺悟者）與二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的解脫沒有差別。三乘（Triyāna， three vehicles）的聖道各有差別。佛的慈悲等不緣有情（Sattva， sentient beings）。如果執著于有有情，就不能得到解脫，應該說菩薩（Bodhisattva， seeking enlightenment）仍然是凡夫。各種煩惱還沒有斷除，如果還沒有進入正性離生（Samyaktva-nyāma-avakrānti， the stage of assurance），就不能說超越了凡夫地。有情只是依據現有的執受和相續假立的。說一切行（Sarva-saṃskṛta-dharma， all conditioned phenomena）都是剎那滅（Kṣaṇika， momentary）。一定沒有少許法能夠從前世轉移到後世，只有世俗的補特伽羅（Pudgala， person）才說有轉移。活著的時候，行蘊（Saṃskāra-skandha， aggregate of mental formations）聚集即無餘滅。沒有轉變的諸蘊。有出世間的靜慮。尋（Vitarka， initial application of mind）也有無漏（Anāsrava， without outflows）。有善是有因（Hetu， cause）。在等引位中沒有說話者。八支聖道（Aṣṭāṅgika-mārga， eightfold noble path）是正法輪（Dharma-cakra， wheel of Dharma）。並非如來（Tathāgata， thus-gone one）所說的一切話都是轉法輪。佛陀的一個聲音不能說出一切法。世尊（Bhagavān， the Blessed One）也有不如義的言語。佛所說的經典並非都是了義（Nītārtha， definitive meaning）。佛自己說有不了義經（Neyārtha， provisional meaning）。這些被稱為本宗同義，末宗異義，其種類無邊。雪山部（Haimavata， one of the early Buddhist schools）的本宗同義是：諸位菩薩仍然是凡夫。菩薩入胎不起貪愛。沒有外道（Tīrthika， non-Buddhist）能夠得到五通（Pañcābhijñā， five supernormal powers）。也沒有天中住梵行者（Brahmacārin， celibate practitioner）。有些阿羅漢會被其他人誘惑，仍然有無知，也有猶豫，需要他人引導才能覺悟。道（Mārga， path）因聲音而生起。他們所執著的很多與說一切有部（Sarvāstivāda， one of the early Buddhist schools）相同。有犢子部（Vātsīputrīya， one of the early Buddhist schools）的本宗同義。

【English Translation】 English version All entanglements are included within the latent tendencies (Anusaya). The characteristics of the limbs of dependent origination (Pratītyasamutpāda) are definitely conditioned (Saṃskṛta). There are also limbs of dependent origination that transform along with an Arhat (Arhat, a liberated being). Some Arhats increase merit and activities. Only the desire realm (Kāmadhātu) and the form realm (Rūpadhātu) have an intermediate existence (Antarābhava). The five consciousnesses, such as eye-consciousness, have defilement and non-defilement. They only grasp their own-characteristics (Svalakṣaṇa) and have no discrimination. The substance of mind (Citta) and mental factors (Caitasika) each exist as real entities. Mind and mental factors definitely have an object of mind (Ālambana). A nature does not correspond with its own nature. Mind does not correspond with mind. There exists mundane right view (Samyagdṛṣṭi). There exists mundane faculty of faith (Śraddhā-indriya). There exist indeterminate (Avyākṛta) phenomena. Arhats also possess phenomena that are neither trainee nor non-trainee (Na śaikṣa-nāśaikṣa-dharma). All Arhats can attain meditative absorption (Dhyāna), but not all can bring the presence of meditative absorption into manifestation. Some Arhats still receive the consequences of past karma. Some ordinary beings die with a virtuous mind. One will definitely not die in a state of meditative absorption (Samāpatti). There is no difference in liberation between the Buddha (Buddha, the awakened one) and the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). The noble paths of the three vehicles (Triyāna) each have differences. The Buddha's compassion, etc., do not relate to sentient beings (Sattva). If one clings to the existence of sentient beings, one cannot attain liberation; one should say that a Bodhisattva (Bodhisattva, seeking enlightenment) is still an ordinary being. The various fetters have not yet been severed; if one has not yet entered the stage of assurance (Samyaktva-nyāma-avakrānti), one cannot be said to have transcended the state of an ordinary being. Sentient beings are merely provisionally established based on existing appropriation and continuity. It is said that all conditioned phenomena (Sarva-saṃskṛta-dharma) are momentary (Kṣaṇika). There is definitely not a single phenomenon that can transfer from a previous life to a subsequent life; only a conventional person (Pudgala) speaks of transfer. When alive, the aggregate of mental formations (Saṃskāra-skandha) gathers and ceases without remainder. There are no aggregates that transform. There is supramundane meditative absorption. Initial application of mind (Vitarka) also exists without outflows (Anāsrava). Good exists with a cause (Hetu). In the state of meditative absorption, there is no speaker. The eightfold noble path (Aṣṭāṅgika-mārga) is the wheel of Dharma (Dharma-cakra). Not all words spoken by the Thus-Gone One (Tathāgata) are turning the wheel of Dharma. A single sound of the Buddha cannot express all phenomena. The Blessed One (Bhagavān) also has words that are not in accordance with the meaning. Not all sutras spoken by the Buddha are of definitive meaning (Nītārtha). The Buddha himself said that there are sutras of provisional meaning (Neyārtha). These are called doctrines agreed upon by the original school but disagreed upon by later schools; their types are boundless. The doctrines agreed upon by the original Haimavata (Haimavata, one of the early Buddhist schools) school are: Bodhisattvas are still ordinary beings. Bodhisattvas do not generate craving upon entering the womb. No non-Buddhist (Tīrthika) can attain the five supernormal powers (Pañcābhijñā). There are also no celibate practitioners (Brahmacārin) among the gods. Some Arhats can be seduced by others, still have ignorance, and also have hesitation, requiring others to guide them to awakening. The path (Mārga) arises from sound. Many of their adhered doctrines are the same as those of the Sarvāstivāda (Sarvāstivāda, one of the early Buddhist schools) school. There are doctrines agreed upon by the original Vātsīputrīya (Vātsīputrīya, one of the early Buddhist schools) school.

謂補特伽羅非即蘊離蘊。依蘊處界假施設名。諸行有暫住。亦有剎那滅。諸法若離補特伽羅。無從前世轉至後世。依補特伽羅可說有移轉。亦有外道能得五通。五識無染亦非離染。若斷欲界修所斷結。名為離欲。非見所斷。即忍名相。世第一法名能趣入正性離生。若已得入正生離生。十二心須說名行向。第十三心說名住果。有如是等多差別義。因釋一頌執義不同。從此部中流出四部。謂法上部。賢胄部。正量部。密林山部。所釋頌言。已解脫更墮。墮由貪復還。獲安喜所樂。隨樂行至樂。其化地部本宗同義。謂過去未來是無現在。無為是有。彌四聖諦一時現觀。見苦諦時能見諸諦。要已見者能如是見。隨眠非心亦非心所。亦無所入。眠與纏異。隨眠自性心不相應。纏自性心相應。異生不斷欲貪瞋恚。無諸外道能得五通。亦無天中住梵行者。定無中有。無阿羅漢增長福業。五識有染亦有離染。六識皆與尋伺相應。亦有齊首補特伽羅。有世間正見。無世間信根。無出世靜慮。亦無無漏尋伺。若非有因預流有退。諸阿羅漢定無退者。道支皆是念住所攝。無為法有九種。一擇滅。二非擇滅。三虛空。四不動。五善法真如。六不善法真如。七無記法真如。八道支真如。九緣起真如。入胎為初命終為后。色根大種皆有轉變。心心所

【現代漢語翻譯】現代漢語譯本：他們說補特伽羅（Pudgala，意為人我、數取趣）既不是蘊（Skandha，構成要素）本身，也不是脫離蘊而存在的。只是依蘊、處（Ayatana，感覺器官和對像）、界（Dhatu，元素）假立施設名稱。諸行（Samskara，造作）有暫時停留，也有剎那生滅。如果諸法（Dharma，事物）脫離補特伽羅，就無法從前世轉移到後世。依靠補特伽羅才能說有移轉。也有外道能夠獲得五神通。前五識（五種感官意識）有染污，也有不染污，如果斷除了欲界修所斷的煩惱結縛，就稱為離欲，而不是見所斷的。忍位（Ksanti，安忍）可以稱為名相（Nama-rupa，名色）。世第一法（Laukikagradharma，世間第一法）稱為能夠趣入正性離生（Samyaktva-niyata，正性決定）。如果已經證入正性離生，需要用十二個心來說明是行向（Pratipattimarga，行道），第十三個心說明是住果（Phala-sthana，住果位）。有如此眾多差別意義，因為解釋同一首偈頌而執持的意義不同，從此部派中流出四個部派，分別是法上部、賢胄部、正量部、密林山部。他們所解釋的偈頌是：『已解脫更墮落，墮落由於貪慾復還，獲得安喜所樂，隨順快樂行至快樂。』化地部（Mahisasaka，又稱彌沙塞部）的根本宗旨與他們相同，認為過去和未來是無，現在是無為法（Asamskrta，不生不滅的法）是有。四聖諦（Aryasatya，四種真理）可以一時現觀。在見苦諦（Duhkha-satya，苦諦）時能夠見諸諦（所有諦）。必須是已經見到的人才能這樣見。隨眠（Anusaya，煩惱的潛在傾向）不是心，也不是心所（Caitasika，心所法），也沒有所入（Ayatana，處）。眠（Styana，睡眠）與纏（Paryavasthana，纏縛）不同，隨眠的自性與心不相應，纏的自性與心相應。異生（Prthagjana，凡夫）不斷除欲貪和瞋恚。沒有外道能夠獲得五神通，也沒有天中居住梵行者。絕對沒有中有（Antarabhava，中陰身）。阿羅漢（Arhat，已證解脫者）不會增長福業。前五識有染污，也有不染污。六識（第六意識）都與尋（Vitarka，粗略的思考）伺（Vicara，精細的思考）相應。也有齊首補特伽羅（平等者）。有世間正見（Laukika-samyagdristi，世間正見），沒有世間信根（Sraddhendriya，信根）。沒有出世間靜慮（Lokottara-dhyana，出世間禪定），也沒有無漏尋伺（Anasrava-vitarka-vicara，無漏的尋伺）。如果不是有因，預流者（Srota-apanna，入流者）會有退轉。諸阿羅漢絕對沒有退轉。道支（Marganga，道支）都是念住（Smrtyupasthana，四念住）所攝。無為法有九種：一、擇滅（Pratisamkhya-nirodha，通過智慧選擇而滅盡）；二、非擇滅（Apratisamkhya-nirodha，非通過智慧選擇而自然滅盡）；三、虛空（Akasa，空間）；四、不動（Anenja，不動）；五、善法真如（Kusala-dharmata，善法真如）；六、不善法真如（Akusala-dharmata，不善法真如）；七、無記法真如（Avyakrta-dharmata，無記法真如）；八、道支真如（Marganga-dharmata，道支真如）；九、緣起真如（Pratitya-samutpada-dharmata，緣起真如）。入胎為最初，命終為最後。色根（Rupa-indriya，色根）、大種（Mahabhuta，四大元素）都有轉變。心（Citta，心）、心所（Caitasika，心所法）。

【English Translation】 English version: They say that a Pudgala (person, individual) is neither identical to the Skandhas (aggregates of existence) nor separate from them. It is merely a designation applied based on the Skandhas, Ayatanas (sense bases), and Dhatus (elements). Samskaras (formations) have temporary existence and also momentary cessation. If Dharmas (phenomena) were separate from the Pudgala, there would be no transference from a previous life to a subsequent life. It is by relying on the Pudgala that one can speak of transference. There are also non-Buddhists who can attain the five supernormal powers (Abhijna). The first five consciousnesses (sense consciousnesses) are both defiled and undefiled. If one has severed the fetters (Samyoja) that are abandoned through cultivation (Bhavana) in the Desire Realm (Kama-dhatu), it is called being free from desire, not those abandoned through seeing (Darshana). The stage of forbearance (Ksanti) can be called Nama-rupa (name and form). The highest mundane Dharma (Laukikagradharma) is called that which can lead to the certainty of rightness (Samyaktva-niyata). If one has already entered the certainty of rightness, twelve moments of thought are needed to describe it as the path of practice (Pratipattimarga), and the thirteenth moment of thought is described as abiding in the fruit (Phala-sthana). There are so many different meanings because of holding different interpretations of the same verse. From this school, four schools branched out, namely the Dharmottariya, Bhadrayaniya, Samkrantika, and Sannagarika schools. The verse they interpret is: 'Having been liberated, one falls again; falling is due to greed and returns again; obtaining the pleasure of Anandi, following pleasure, one goes to pleasure.' The fundamental tenets of the Mahisasaka school are the same as theirs, holding that the past and future are non-existent, and the present is existent as unconditioned (Asamskrta). The Four Noble Truths (Aryasatya) can be realized simultaneously. When seeing the Truth of Suffering (Duhkha-satya), one can see all the Truths. It must be someone who has already seen them who can see in this way. Latent tendencies (Anusaya) are neither mind (Citta) nor mental factors (Caitasika), nor do they have an Ayatana (sense base). Sleep (Styana) is different from entanglement (Paryavasthana). The nature of latent tendencies is not associated with the mind, while the nature of entanglement is associated with the mind. Ordinary beings (Prthagjana) do not abandon desire and hatred. No non-Buddhists can attain the five supernormal powers, nor are there any who live a pure life in the heavens. There is definitely no intermediate existence (Antarabhava). Arhats (liberated beings) do not increase meritorious deeds. The first five consciousnesses are both defiled and undefiled. All six consciousnesses (including the sixth consciousness) are associated with Vitarka (initial application of thought) and Vicara (sustained application of thought). There are also 'equal-headed' individuals (those who are equal). There is mundane right view (Laukika-samyagdristi), but no mundane root of faith (Sraddhendriya). There is no supramundane meditative absorption (Lokottara-dhyana), nor are there undefiled Vitarka and Vicara (Anasrava-vitarka-vicara). If it is not due to a cause, a stream-enterer (Srota-apanna) can regress. Arhats definitely do not regress. The limbs of the path (Marganga) are all included within the mindfulness (Smrtyupasthana). There are nine types of unconditioned Dharmas: 1. Cessation through discrimination (Pratisamkhya-nirodha); 2. Cessation without discrimination (Apratisamkhya-nirodha); 3. Space (Akasa); 4. Imperturbability (Anenja); 5. Suchness of wholesome Dharmas (Kusala-dharmata); 6. Suchness of unwholesome Dharmas (Akusala-dharmata); 7. Suchness of indeterminate Dharmas (Avyakrta-dharmata); 8. Suchness of the limbs of the path (Marganga-dharmata); 9. Suchness of dependent origination (Pratitya-samutpada-dharmata). Entering the womb is the beginning, and death is the end. The sense faculties (Rupa-indriya) and the great elements (Mahabhuta) all undergo transformation. Mind (Citta) and mental factors (Caitasika).

法亦有轉變。僧中有佛。故施僧者便獲大果。非別施佛。佛與二乘皆同一道同一解脫說。一切行皆剎那滅。定無少法能從前世轉至後世。此等是彼本宗同義。其末宗異義者。謂說實有過去未來。亦有中有。一切法處皆是所知。亦是所識。業實是思。無身語業。尋伺相應。大地劫住。于窣堵波興供養業。所獲果少。隨眠自性恒居現在。諸蕰處界亦恒現在。此部末宗。因釋一頌執義有異。如彼頌言。

五法定能縛　　諸苦從之生　謂無明貪愛　　五見及諸業

其法藏部本宗同義。謂佛雖在僧中所攝。然別施佛果大非僧。于窣堵波興供養業獲廣大果。佛與二乘解脫雖一。而聖道異。無諸外道能得五通。阿羅漢身皆是無漏。余義多同大眾部執。其飲光部本宗同義。謂若法已斷已遍知則無。未斷未遍知則有。若業果已熟則無。業果未熟則有。有諸行以過去為因。無諸行以未來為因。一切行皆剎那滅。諸有學法有異熟果。余義多同法藏部執。其經量部本宗同義。謂說諸蕰有從前世轉至後世。立說轉名非離聖道。有蕰永滅。有根邊蕰。有一味蕰。異生位中亦有聖法。執有勝義補特伽羅。余所執多同說一切有部。三藏法師翻此論竟。述重譯意。乃說頌曰。

備詳眾梵本　　再譯宗輪論　文愜義無謬　　智者應勤學

【現代漢語翻譯】現代漢語譯本：法也有轉變。僧伽（Samgha，僧團）中有佛。所以佈施給僧伽就能獲得大的果報，而不是單獨佈施給佛。佛與聲聞、緣覺二乘都遵循同一道路，宣說同一解脫。一切行都是剎那生滅的，絕對沒有少許法能夠從前世轉移到後世。這些是他們的根本宗義的共同之處。他們的末宗的不同之處在於，認為真實存在過去和未來，也存在中有（antarabhava，中陰身）。一切法處都是所知，也是所識。業的本質是思，沒有身語業。尋伺相應。在大地劫住期間，在窣堵波（stupa，佛塔）興建供養事業，所獲得的果報很少。隨眠（anusaya，煩惱的潛在形式）的自性恒常處於現在。諸蘊（skandha，五蘊）、處（ayatana，十二處）、界（dhatu，十八界）也恒常處於現在。這個部派的末宗，因為解釋一首偈頌而產生了不同的見解。就像那首偈頌所說：『五法 निश्चित 能束縛，諸苦 निश्चित 從之生，謂無明貪愛，五見及諸業。』法藏部的根本宗義的共同之處在於，認為佛雖然被包含在僧伽之中，但是單獨佈施給佛的果報大於佈施給僧伽。在窣堵波（stupa，佛塔）興建供養事業能獲得廣大的果報。佛與聲聞、緣覺二乘的解脫雖然相同，但是聖道不同。沒有外道能夠獲得五神通。阿羅漢的身都是無漏的。其餘的義理大多與大眾部的觀點相同。飲光部的根本宗義的共同之處在於，認為如果法已經被斷除、已經被遍知，那麼它就不存在；如果法還沒有被斷除、還沒有被遍知，那麼它就存在。如果業的果報已經成熟，那麼它就不存在；如果業的果報還沒有成熟，那麼它就存在。有些行以過去為因，沒有行以未來為因。一切行都是剎那生滅的。諸有學法有異熟果。其餘的義理大多與法藏部的觀點相同。經量部的根本宗義的共同之處在於，認為諸蘊（skandha，五蘊）有從前世轉移到後世的說法，建立這種轉移的名稱並非脫離聖道。有些蘊會永遠滅盡，有些是根邊蘊，有些是一味蘊。在異生位中也有聖法。認為存在勝義補特伽羅（pudgala，補特伽羅，即『人』或『有情』）。其餘的觀點大多與說一切有部的觀點相同。三藏法師翻譯完這部論之後，爲了陳述重新翻譯的意義，於是說了這首偈頌：『詳細參考各種梵文字，再次翻譯《宗輪論》，文辭妥帖意義沒有謬誤，智者應該勤奮學習。』

【English Translation】 English version: The Dharma also has transformations. Within the Sangha (Samgha, monastic community) there is the Buddha. Therefore, giving to the Sangha yields great rewards, more so than giving to the Buddha alone. The Buddha and the two vehicles of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) all follow the same path and proclaim the same liberation. All phenomena (samskaras) are momentary, and absolutely no Dharma can transfer from a previous life to a later life. These are the common tenets of their fundamental doctrine. The differences in their later doctrines are that they assert the real existence of the past and future, as well as the intermediate state (antarabhava, bardo). All Dharma-places are knowable and cognizable. Karma is essentially thought (cetanā), and there is no physical or verbal karma. Initial and sustained application of mind (vitarka and vicara) are associated. During the duration of the earth-kalpa, making offerings at stupas (stupa, Buddhist monument) yields little reward. Latent tendencies (anusaya, dormant defilements) are always present in the present. The aggregates (skandha, five aggregates), sense bases (ayatana, twelve sense bases), and elements (dhatu, eighteen elements) are also always present in the present. This school's later doctrine has different interpretations due to the explanation of a verse. As the verse says: 'Five dharmas certainly bind, all sufferings certainly arise from them, namely ignorance, greed, love, five views, and all karmas.' The common tenets of the Dharmaguptaka school are that although the Buddha is included within the Sangha, giving to the Buddha alone yields greater rewards than giving to the Sangha. Making offerings at stupas (stupa, Buddhist monument) yields vast rewards. Although the liberation of the Buddha and the two vehicles is the same, the noble path is different. No non-Buddhist can attain the five supernormal powers (abhijna). The bodies of Arhats are all without outflows (anasrava). The remaining doctrines are mostly the same as those of the Mahasanghika school. The common tenets of the Kasyapiya school are that if a Dharma has been severed and completely known, then it does not exist; if a Dharma has not been severed and completely known, then it exists. If the fruit of karma has ripened, then it does not exist; if the fruit of karma has not ripened, then it exists. Some phenomena have the past as their cause, and no phenomena have the future as their cause. All phenomena are momentary. Conditioned dharmas of those still learning have a different result (vipaka). The remaining doctrines are mostly the same as those of the Dharmaguptaka school. The common tenets of the Sautrantika school are that the aggregates (skandha, five aggregates) are said to transfer from a previous life to a later life, and establishing this transfer does not deviate from the noble path. Some aggregates are completely extinguished, some are root-adjacent aggregates, and some are single-taste aggregates. Even in the state of ordinary beings, there are noble dharmas. They assert the existence of a conventionally real person (pudgala, individual). The remaining views are mostly the same as those of the Sarvastivada school. After the Tripitaka Master finished translating this treatise, to state the meaning of the re-translation, he spoke this verse: 'Having thoroughly consulted various Sanskrit texts, I re-translated the 'Treatise on the Schools of Buddhism'. The wording is appropriate, and the meaning is without error. Wise people should diligently study it.'