Chinese
为了显示与此相符的思考之自性，故说“于僧伽”等。所谓“于僧伽”，即于僧伽之中，有如是之人等，是其总称。为了使预流果现前而进入者也有，所谓“预流”，即圣道，因此能进入涅槃之海。入于此者即是证悟。预流本身即是果，故为预流果。已断除三界之烦恼，是见道所应断者。因此，为了使由此获得的预流果现前，故进入者，即为了以预流果使之现前而进入者。或者说，是那些为了以渐次之见道断除三界之烦恼，是见道所应断者而精进者，或者说是那些通过修习而大部分远离贪欲，尚未断除第六品者。所谓“预流者”，即那些已获得预流果者。所谓“为了使一来果现前而进入者”，即那些所谓“一来”，暂时成为人类的例子，不再有剩余，那些就是一来者，即已断除欲界所行之烦恼，修道所应断之自性六品，且已从见道中起立之圣者们。他们的果就是一来果，即已断除三界之烦恼，是见道所应断者，以及已断除欲界所行之烦恼，修道所应断之自性六品者。为了使之现前而进入者，即为了使一来果现前而进入者，即从渐次之修道中渐次进入，且于见道中大部分远离贪欲者。所谓“一来者”，即那些已获得此果者。所谓“为了使不还果现前而进入者”，即那些将要生于欲界之
English
To show the nature of the thoughts that conform to this, it is said, "To the Sangha," and so on. "To the Sangha" means within the Sangha, there are such people, and so on, which is the general term. There are also those who have entered in order to manifest the fruit of stream-entry. "Stream-entry" means the noble path, because it leads to the ocean of Nirvana. Entering into it is realization. Stream-entry itself is the fruit, so it is the fruit of stream-entry. It has abandoned the afflictions of the three realms, which are to be abandoned by the path of seeing. Therefore, in order to manifest the fruit of stream-entry obtained thereby, those who have entered, that is, those who have entered in order to manifest the fruit of stream-entry. Or, those who strive to abandon the afflictions of the three realms, which are to be abandoned by the path of seeing, through the gradual path of seeing, or those who have mostly abandoned desire through cultivation, and have not abandoned the sixth level. "Stream-enterers" means those who have obtained the fruit of stream-entry. "Those who have entered in order to manifest the fruit of once-returning" means those who are called "once-returning," which is temporarily an example of human beings, and there is nothing left over. Those are the once-returners, that is, those who have abandoned the afflictions of the desire realm, the six aspects of the nature to be abandoned by cultivation, and the noble ones who have arisen from the path of seeing. Their fruit is the fruit of once-returning, that is, they have abandoned the afflictions of the three realms, which are to be abandoned by the path of seeing, and the six aspects of the nature to be abandoned by cultivation, which are the afflictions of the desire realm. Those who have entered in order to manifest it are those who have entered in order to manifest the fruit of once-returning, that is, those who gradually enter from the gradual path of cultivation, and who are mostly free from desire on the path of seeing. "Once-returners" means those who have obtained this fruit. "Those who have entered in order to manifest the fruit of non-returning" means those who will be born in the desire realm.
Chinese
在欲界中也不再返回，因为想要在欲界中修行，通过修习对治烦恼，第九种需要断除的形态也已经断除了。那些的果实就是不再返回的果实，即断除了三界中见道所断的烦恼，以及断除了在欲界中修行所断的烦恼。为了证得那个果实而进入的就是为了证得不再返回的果实而进入的人。他们逐渐进入修道，并且先前已经舍弃了见道中的贪欲。所谓不再返回者，就是那些已经获得那个果实的人。所谓为了证得阿罗汉果而进入的人，阿罗汉本身就是值得一切众生供养的。那个本身就是果实，所以是阿罗汉果，即完全断除了三界中见道和修道所断的一切烦恼。为了证得那个果实而进入的就是为了证得阿罗汉果而进入的人。他们从语和见道的下品中解脱出来，并且为了从色界和无色界中舍弃贪欲而修习道。所谓阿罗汉，就是那些已经获得那个果实的人。为了显示补特伽罗的差别，所以说了“像那样，那些是”等等。所谓四种人，所谓“双”，就是成双成对，即入流者和入流向者，是道路种类相同的一对。“其余三种”也应当像那样理解。为了显示大量的差别，所以说了“补特伽罗是八种人”。说了“八种”，是为了显示有的是入流者，有的是安住于果位，因为道路是不同的。为了显示功德的成就，所以说了“世尊的声闻僧伽是”等等。所谓戒律圆满，就是具有有学和无学的戒律。所谓禅定圆满，智慧圆满，也应当像那样理解。所谓解脱圆满
English
Also, one does not return to the desire realm, because one desires to practice in the desire realm, and by practicing the antidote to afflictions, the ninth aspect of what needs to be abandoned has also been abandoned. The fruit of those is the fruit of non-returning, that is, the afflictions to be abandoned by the path of seeing in the three realms, and the afflictions to be abandoned by practice in the desire realm have been abandoned. Entering in order to realize that is those who have entered in order to realize the fruit of non-returning. They gradually enter the path of cultivation and have previously abandoned desire in the path of seeing. Those who are called non-returners are those who have obtained that fruit. Those who have entered in order to realize the fruit of Arhatship, Arhatship itself is worthy of offering by all beings. That itself is the fruit, so it is the fruit of Arhatship, that is, all the afflictions to be abandoned by the path of seeing and the path of cultivation in the three realms have been completely abandoned. Entering in order to realize that is those who have entered in order to realize the fruit of Arhatship. They are liberated from the inferior of speech and the path of seeing, and they practice the path in order to abandon desire from the form and formless realms. Those who are called Arhats are those who have obtained that fruit. In order to show the difference of individuals, therefore it is said "like that, those are" etc. As for the four types of people, the term "pair" means a couple, that is, stream-enterers and those who are entering the stream, a pair of the same kind of path. The "remaining three" should also be understood in the same way. In order to show the great difference, it is said that "individuals are eight types of people." It is said "eight" in order to show that some are stream-enterers and some abide in the fruit, because the paths are different. In order to show the accomplishment of qualities, it is said "the Sangha of the Blessed One's disciples is" etc. What is called perfect morality is having the morality of those in training and those beyond training. What is called perfect concentration and perfect wisdom should also be understood in the same way. What is called perfect liberation
Tibetan
ལ། རྣམ་པར་གྲོལ་བ་ཞེས་བྱ་བ་ནི་ཟག་པ་མེད་པའི་མོས་པ་སྟེ། སློབ་པ་དང་མི་སློབ་པའི་སྡུག་བསྔལ་ལ་ཆོས་ཤེས་པའི་བཟོད་པ་ལ་སོགས་པ་དང་དེ་དང་མཚུངས་པར་ལྡན་པ་དང་ལྡན་པ་ནི་རྣམ་པར་གྲོལ་བ་ཕུན་སུམ་ཚོགས་པའོ། །རྣམ་པར་གྲོལ་བའི་ཤེས་པ་དང༌། མཐོང་བ་ཕུན་སུམ་ཚོགས་པ་ཞེས་བྱ་བ་ལ། རྣམ་པར་གྲོལ་བའི་ཞེས་བྱ་བ་ནི་རྣམ་པར་གྲོལ་བ་ན་ཤེས་པ་དང་མཐོང་བ་སྐྱེས་པའམ་རྣམ་པར་གྲོལ་བ་དང་མཚུངས་པར་ལྡན་པའི་ཤེས་པ་དང་མཐོང་བ་ཞེས་བྱ་བར་སྦྱར་རོ། །ཤེས་པ་ཞེས་བྱ་བ་ནི་སྡུག་བསྔལ་ལ་ཆོས་ཤེས་པ་ལ་སོགས་པ་དང༌། ཟག་པ་ཟད་པ་ལ་སོགས་པ་དང༌། མཐོང་བ་ཞེས་བྱ་བ་ནི་སྡུག་བསྔལ་ལ་ཆོས་ཤེས་པའི་བཟོད་པ་ལ་སོགས་པ་དང༌། མི་སློབ་པའི་ཡང་དག་པའི་ལྟ་བ་ལ་སོགས་པའོ། །ཤེས་པ་དང་མཐོང་བ་དེ་གཉིས་དང་ལྡན་པ་ནི་རྣམ་པར་གྲོལ་བའི་ཤེས་པ་དང་མཐོང་བ་ཕུན་སུམ་ཚོགས་པ་ཞེས་བྱའོ། །གང་དག་ཉོན་མོངས་པའི་དྲི་མ་བསལ་ཞིང་ངོ་བོ་ཉིད་རྣམ་པར་གྲོལ་བར་སྨྲ་བ་དེ་དག་གི་ལུགས་ལ་ནི་སློབ་པ་རྣམ་པར་གྲོལ་བ་མེད་པར་འགྱུར་བས་དགེ་འདུན་ཐམས་ཅད་ལ་རྣམ་པར་གྲོལ་བ་ཕུན་སུམ་ཚོགས་པས་ཁྱབ་པར་མི་འགྱུར་བ་དེ་ནི་མི་རུང་ངོ༌། །ཀུན་སྦྱིན་པའི་འོས་སུ་གྱུར་པ་ཞེས་བྱ་བ་ནི་འབྲས་བུ་འདོད་པས་ཆོས་གོས་ལ་སོགས་པ་དག་གིས་མཆོད་པར་འོས་པའི་ཕྱིར་རོ། །རབ་ཏུ་སྦྱིན་པའི་འོས་སུ་གྱུར་པ་ཞེས་བྱ་བ་ནི་ཐར་པའི་འབྲས་བུ་ཉིད་ཀྱིས་དེ་ལ་མཆོད་པར་བྱ་བ་ཆེས་ཁྱད་པར་དུ་འཕགས་པའི་ཕྱིར་རོ། །ཐལ་མོ་སྦྱར་བའི་འོས་སུ་གྱུར་པ་ཞེས་བྱ་བ་ནི་ཐལ་མོ་སྦྱར་བས་མཆོད་པའི་འོས་ཡིན་པའི་ཕྱིར་རོ། །ཕྱག་བྱ་བའི་འོས་སུ་གྱུར་པ་ཞེས་བྱ་བ་ནི་ཕྱག་བྱ་བའི་འོས་ཡིན་པའི་ཕྱིར་རོ། །བསོད་ནམས་ཀྱི་ཞིང་བླ་ན་མེད་པ་ཞེས་བྱ་བ་ནི་དེ་བས་ཁྱད་པར་འཕགས་པའི་དགེ་འདུན་གཞན་མེད་པའི་ཕྱིར་རོ། །འཇིག་རྟེན་གྱི་ཡོན་གནས་ཡིན་ནོ་ཞེས་བྱ་བ་ནི་འགྲོ་བ་ཐམས་ཅད་ཀྱི་ཡོན་གྱི་འོས་ཡིན་པའི་ཕྱིར་རོ། །ཆོམ་རྐུན་པ་དག་ཅེས་བྱ་བ་ནི་གཡོ་སྒྱུ་ཅན་དག་གོ །བགྲོད་པར་གྱུར་ནས་ཞེས་བྱ་བ་ནི་དབང་དུ་གྱུར་ནས་སོ། ། སྡེ་སྣོད་ཅེས་བྱ་བ་ནི་མདོ་སྡེ་དང་འདུལ་བ་དང༌། ཆོས་མངོན་པ་དག་ལ་སྡེ་སྣོད་ཀྱི་སྒྲ་ཡོད་དེ། འདུས་པ་ཡིན་པའི་ཕྱིར་ཆོས་སྨྲ་བ་ཞེས་བྱ་བ་ནི་ཆོས་ཀྱི་གཏམ་བྱེད་ནུས་པའོ། །རིགས་པའི་སྤོབས་པ་དང་ལྡན་པ་ཞེས་བྱ་བ་ནི་རིགས་པ་དང་ལྡན་པ་སྟོན་པའི་ཕྱིར་རོ། །གྲོལ་བའི་སྤོབས་པ་དང་ལྡན་པ་ཞེས་བྱ་བ་ནི་ཐགས་ཐོགས་མེད་
Chinese
复次，解脱者，谓无漏之胜解，学与非学之苦法智忍等，及与彼相应者，谓解脱圆满。解脱智与见圆满者，解脱者，谓于解脱时，智与见生，或与解脱相应之智与见也。智者，谓于苦法智等，及漏尽等。见者，谓于苦法智忍等，及无学之正见等。与彼二者相应者，谓解脱智与见圆满也。若有说除灭烦恼垢染，自性解脱者，依彼等之宗，则无学解脱，故一切僧众不遍解脱圆满，是不应理。堪为一切施者，谓欲求果报者，堪以法衣等供养故。堪为殊胜施者，谓以解脱之果报，于彼供养，极殊胜故。堪为合掌者，谓堪以合掌供养故。堪为礼拜者，谓堪为礼拜故。无上福田者，谓无有较彼更殊胜之僧众故。是世间之依怙者，谓是普天下众生之依怙故。盗法者，谓狡猾者。已行入者，谓已得自在者。 藏者，谓经藏、律藏、论藏等，有藏之名，是积聚故。说法者，谓能作法之谈论者。具足理智者，谓为显示具足理智故。具足解脱智者，谓无碍通达。
English
Furthermore, liberation is said to be the unpolluted aspiration. The perfection of liberation is having the forbearance of knowing the Dharma of suffering, etc., for those in training and beyond training, and having or possessing what is in accordance with that. "Perfection of the wisdom and vision of liberation" means that "of liberation" is connected to the wisdom and vision that arise at the time of liberation, or the wisdom and vision that are in accordance with liberation. "Wisdom" refers to the knowledge of the Dharma of suffering, etc., and the exhaustion of defilements, etc. "Vision" refers to the forbearance of knowing the Dharma of suffering, etc., and the correct view of those beyond training, etc. Having these two, wisdom and vision, is called the perfection of the wisdom and vision of liberation. According to those who say that the nature of liberation is the removal of the stains of afflictions, it would follow that there is no liberation for those in training, and therefore, it is unreasonable that all the Sangha are not pervaded by the perfection of liberation. "Worthy of all offerings" means that they are worthy of being offered robes, etc., because one desires the result. "Worthy of excellent offerings" means that they are offered with the very fruit of liberation, because it is extremely distinguished. "Worthy of joined palms" means that they are worthy of being offered with joined palms. "Worthy of prostration" means that they are worthy of being prostrated to. "Unsurpassed field of merit" means that there is no other Sangha more excellent than them. "They are the refuge of the world" means that they are the refuge of all beings. "Thieves of the Dharma" means those who are deceitful. "Having entered" means having become empowered. "Basket" refers to the Sutra Pitaka, the Vinaya Pitaka, and the Abhidhamma Pitaka, which have the name "basket" because they are collections. "Speaker of the Dharma" means one who is able to speak about the Dharma. "Possessing the confidence of reason" means showing that one possesses reason. "Possessing the confidence of liberation" means unobstructed understanding.