Chinese
说是。所谓“其”，是词的连词或特指。所谓“暂时”的声音，是次第。获得是得到和具有。所谓“获得”中，“获得”是总称。“得到”和“具有”是别称。“得到”和“个别得到”是一个意思。“具有”和“完全具有”不是不同意思。如果说“个别得到”，就没有包括“完全具有”；如果说“完全具有”，就没有包括“个别得到”；如果说“获得”，就包括了两者。因此，获得有两种：从未获得和完全退失中得到，以及获得后具有，这样说了。未获得和完全退失，即未获得和完全退失，得到是从未获得和完全退失中得到的。从未获得来说，比如对痛苦生起法智忍。从完全退失来说，比如在欲望中行事，因远离贪欲而舍弃，回到欲界或完全退失而个别得到。获得后，从第二刹那等开始是具有，因为随顺于它。无论是哪个个别得到，无论是哪个完全具有，这两种都是获得，因此“获得”这个词也应适用于个别得到和完全具有。如果想说不是不同，那么获得、个别得到和完全具有是一个意思。比如，在第一刹那，对痛苦生起法智忍，认为是获得、个别得到，也可以说是完全具有。因为“具有通达一切之自在，与十三者相合”这样说，所以在第一刹那安住的圣者，被称为具有对痛苦生起法智忍。这是如何作为定义的呢？如果问什么是获得？回答是个别得到和完全具有，虽然想说不同，但用同义词是不能作为定义的，如果问同义词有时也可以作为定义，比如火是
English
It is said. The term "that" is a conjunction or a specific designation. The sound of "for a while" is the order. To obtain is to get and possess. In the term "to obtain," "to obtain" is a general term. "To get" and "to possess" are specific terms. "To get" and "to get individually" are the same meaning. "To possess" and "to possess completely" are not different meanings. If you say "to get individually," then you have not included "to possess completely"; if you say "to possess completely," then you have not included "to get individually"; if you say "to obtain," then you have included both. Therefore, there are two kinds of obtaining: obtaining from not having obtained and from complete loss, and possessing after obtaining, so it is said. Not having obtained and complete loss, that is, not having obtained and complete loss, obtaining is obtaining from not having obtained and from complete loss. From not having obtained, for example, like the forbearance of knowing the Dharma in suffering. From complete loss, for example, like acting in desire, abandoning due to being separated from desire, returning to the desire realm or completely losing and individually obtaining. After obtaining, from the second moment onwards it is possessing, because it follows it. Whether it is which individual obtaining, whether it is which complete possessing, both of these are obtaining, therefore the word "to obtain" should also be applied to individual obtaining and complete possessing. If you want to say that it is not different, then obtaining, individual obtaining, and complete possessing are the same meaning. For example, in the first moment, the forbearance of knowing the Dharma in suffering is considered obtaining, individual obtaining, and it can also be said to be complete possessing. Because it says, "Having the freedom to understand everything, combined with the thirteen," therefore the noble person who abides in the first moment is called possessing the forbearance of knowing the Dharma in suffering. How is this shown as a definition? If you ask what is obtaining? The answer is individual obtaining and complete possessing, although you want to say different, but using synonyms cannot be used as a definition, if you ask if synonyms can sometimes be used as a definition, for example, fire is
Chinese
是具有的。例如“火是通过标志来理解的”。经中也详细地说，什么是无明呢？就是不了解过去和未来的界限。相反，成立的是“未获得”。意思是说，因为仅仅通过相反就能成立未获得，所以不应该把经作为此处的意义来思考。仅仅通过相反来成立的未获得，就是不分别获得和不完全具备，这三者将会被了解。同样，不分别获得和不完全具备，就是未获得，这是总的名称。因此，这样说，未获得有两种：以前未获得的，就是不分别获得；已经获得而完全消失的，以及不完全具备。或者说，不分别获得和完全消失，最初的未获得就是不分别获得。对于第二刹那等，则应该说是不完全具备。获得和未获得属于自相续，意思是说，获得和未获得仅仅是属于自己相续的有为法，而不是属于其他相续的，这是确定的。意思是说，属于其他有情的法，不会变成自己相续的获得和未获得。因此，说了“与其他的任何也不相应”。“也不属于不属于相续的”，意思是说，也不属于不属于有情相续的，这是总结性的说法。因此，说了“与不被算作有情的任何也不相应”。花环和装饰品等，以及树木和墙壁等所具有的色等，是不被算作有情的。眼睛等是被算作有情的。声音等也因为与有色根相联系，所以应该理解为仅仅是被算作有情的，因为它们会随着利益和损害而变化。例如，对有色根的损害，头发等的变白等变化是显现的，以及服用药物精华。
English
It is possessed. For example, "fire is understood through signs." The sutra also says in detail, what is ignorance? It is not knowing the limits of the past and the future. Conversely, what is established is "not obtained." It means that because non-obtainment can be established only through the opposite, the sutra should not be considered as the meaning here. Non-obtainment, which is established only through the opposite, is not separately obtained and not fully possessed, these three will be understood. Similarly, not separately obtained and not fully possessed are non-obtained, which is the general name. Therefore, it is said that non-obtainment has two aspects: those that were not obtained before, which are not separately obtained; those that have been obtained and completely disappeared, and those that are not fully possessed. Or, not separately obtained and completely disappeared, the initial non-obtainment is not separately obtained. For the second moment and so on, it should be said that it is not fully possessed. Obtaining and not obtaining belong to one's own continuum, meaning that obtaining and not obtaining are only the conditioned dharmas that belong to one's own continuum, and not those that belong to other continuums, which is certain. It means that the dharmas that belong to other sentient beings will not become one's own continuum's obtaining and not obtaining. Therefore, it is said that "it does not correspond to anything else." "It is also not for those who do not belong to the continuum," which means that it is also not for those who do not belong to the continuum of sentient beings, which is a summary statement. Therefore, it is said that "it does not correspond to anything that is not counted as sentient beings." Garlands and decorations, etc., and the forms, etc., that exist in trees and walls, etc., are not counted as sentient beings. Eyes, etc., are counted as sentient beings. Sounds, etc., are also connected with the colored sense powers, so it should be understood that they are only counted as sentient beings, because they change with benefits and harms. For example, damage to the colored sense powers, changes such as the whitening of hair, etc., are apparent, as well as taking medicinal essence.
Chinese
显现出从有益变为无有青色等。宗义是，所有被算作有情的获得，也都是有。所谓“二灭”是指，获得与未获得，凡未被算作有情的，以分别和非分别灭的也都是有。非分别灭与所有有情一样，都具备不具足因缘的状态。所谓“除了具有一切系缚，安住于第一刹那者”，第一刹那是于苦法智忍。安住于彼是指安住于第一刹那。因为这些具有一切系缚，所以是具有一切系缚者，即没有断除一切烦恼的行相。那些既是具有一切系缚者，又是安住于第一刹那者，所以是具有一切系缚安住于第一刹那者。除了那些之外，所有圣者都具有分别灭。具有一切系缚安住于第一刹那的圣者们不具有，因为宗义是：以能灭之道，能断除彼之障碍。因为那个阶段是要以忍来摧毁的烦恼，是阐述而不是断除。也获得它的灭，但不是获得。在断除一种行相等的圣者阶段，具有以世间道获得的灭。从那以后，在第二刹那等，就唯有具有以无漏道获得的灭。有些异生也具有，是指断除一种行相等的。所谓“与虚空则任何也不具有”，因为没有关联。与灭则有关联，因此虚空没有获得。对于没有获得者，也没有未获得，这是毗婆沙师们的宗义。所谓“从何处”，就像色等和眼等一样，因为不能照见自己的体性和果，所以是提问。所谓“经部中”，是指毗婆沙
English
It appears that it changes from being beneficial to being without blue color, etc. The tenet is that all attainments that are counted as sentient beings also exist. The so-called "two cessations" refer to the fact that those who are not counted as sentient beings, whether they are attained or not, also have cessations through discrimination and non-discrimination. Non-discriminatory cessation, like all sentient beings, possesses the state of not having complete causes and conditions. The so-called "except for those who possess all bonds and abide in the first moment," the first moment is the forbearance of the knowledge of Dharma in suffering. Abiding in that means abiding in the first moment. Because these possess all bonds, they are possessors of all bonds, meaning they have not abandoned all aspects of afflictions. Those who are both possessors of all bonds and abide in the first moment are therefore possessors of all bonds abiding in the first moment. Apart from those, all noble ones possess cessation through discrimination. The noble ones who possess all bonds and abide in the first moment do not possess it, because the tenet is: "Through the path that destroys, one can completely abandon its obstacles." Because that stage is about explaining the afflictions that are to be destroyed by forbearance, not about cutting them off. One also attains its cessation, but it is not an attainment. In the stage of the noble ones who have abandoned one aspect, etc., they possess the cessation attained through the worldly path. From then on, in the second moment, etc., they only possess the cessation attained through the uncontaminated path. Some ordinary beings also possess it, referring to those who have abandoned one aspect, etc. The so-called "with space, there is no possession at all," because there is no connection. There is a connection with cessation, therefore space has no attainment. For those who have no attainment, there is also no non-attainment, this is the tenet of the Vaibhashikas. The so-called "from where?" is a question because, like form, etc., and eye, etc., one cannot see one's own nature and result. The so-called "in the Sutra," refers to the Vaibhashika.
Chinese
因此，通过教证可以成立。所谓“无学十法”的详细解释是：无学圣道的八支道，以及正解脱和正智。由于生起、现前、各自获得、最初获得、完全具备这些法，所以说是“已获得”。断除五种支分，是“已断除五支”的同义词。五支是：有身见、戒禁取见、怀疑、贪欲和嗔恚。如果说“我获得不来果时已断除这些”，那是不行的。与上分相应的色贪、无色贪、掉举、慢和无明，这五支是可以说是已断除的。阿罗汉因为获得了相似的境界，即使处于凡夫的状态，也称为圣者。这里的成立是指完全具备，也就是实有，因为经中这样说过，就像处的实有一样。论师反驳说：那么，不显示为有情物的轮宝等，以及其他有情物如王妃宝等，由于经中出现，也应成为实有。如何理解呢？经中从“国王”开始，到“广说”为止，都显示了这一点：比丘们，转轮王具备七宝。这七宝是：轮宝、象宝、马宝、珠宝、妃宝、居士宝。第七个是大臣宝。经中广说了具备这七宝，但并不是实有，因此显示为不确定。或者，因为与比量相违，所以这是对立宗的过失。如何理解呢？回答说：无学十法的具备不是实有，因为具备的自性是……
English
Therefore, it is established by scriptural proof. The detailed explanation of the "Ten Dharmas of No More Learning" is: the eight limbs of the noble path of no more learning, as well as right liberation and right knowledge. Because these are generated, manifested, individually attained, initially attained, and fully possessed, they are said to be "already attained." The abandonment of the five branches is synonymous with "abandoned the five branches." The five branches are: the view of the aggregates, the adherence to moral discipline and asceticism, doubt, desire, and hatred. It is not permissible to say, "I have abandoned these when I attain the fruit of non-return." The five branches that are in accordance with the higher realms, namely, attachment to form, attachment to the formless, excitement, pride, and ignorance, it is permissible to say that these five branches have been abandoned. Because the Arhat has attained a similar state, even when in a common state, he is called a noble one. The establishment here refers to complete possession, which is substantially existent, because it is said in the sutras, just like the substantial existence of the sense bases. The teacher retorted: Then, those that do not appear as sentient beings, such as the wheel jewel, and other sentient beings, such as the queen jewel, should also become substantially existent because they appear in the sutras. How is it understood? From the "king" to the "extensive explanation" in the sutra, it shows this: Monks, the wheel-turning king possesses the seven jewels. These seven jewels are: the wheel jewel, the elephant jewel, the horse jewel, the jewel jewel, the queen jewel, and the householder jewel. The seventh is the minister jewel. The sutra extensively explains that he possesses these seven jewels, but they are not substantially existent, therefore it shows that it is uncertain. Or, because it contradicts inference, this is a fault of the opposing proposition. How is it understood? The answer is: the possession of the ten dharmas of no more learning is not substantially existent, because the nature of possession is...