Chinese
我认为，论师无著是遵循了未对该经部中向上超升者进行分类的观点，这需要有识之士进行研究。对此进行研究，如果说“所有趋近色界者皆为欲界所依”，你这样说是不合理的，因为将中阴身分为二千五百九十二种。如《俱舍论释》中所说：“这些本身因地的不同而分为四种”，以及“因处所的不同而分为十六种”。因此，如果说四禅的中阴身有四种，除了大梵天之外的中阴身有十六种，那么就没有过失了，因为对于欲界所依的不还者来说，中阴身是指初禅的中阴身等四种，以及生于梵天等中阴身后超升的十六种，而不是指在色界中阴身中已结生者，以及在生有中已结生者，他们不承认趋近中阴、生后超升和向上超升。如果不是这样，那么如《俱舍论》中所说：“于三者分三种，趋近色界有九种，宣说彼等之差别，由业力烦恼之不同。”这样，中阴身超升的三种是具有能够显现成就之业者，生后超升的三种是生后受报者，超升的三种是多次受报之业者，这些说法将变得不合理。因为已经成就中阴身者，现在不可能再成就中阴身；已经生于色界中的生后超升者，也不可能再受生；已经生于上界的第一个超升者，也不可能再受两次生。此外，《摄类学》中说，中阴身超升是指生有成就的俱生缘已尽，而中阴身成就的俱生缘未尽，以及生后超升是指两种俱生缘都未尽，这些说法也将变得不合理。因为已经结生于色界中阴身和生有中的不还者，按照次第，现在才尽中阴身成就和生有成就的俱生缘，这是因为他们在那一生中就要入灭，并且已经生于上界。
English
I think that Master Asanga followed the view that did not classify those who ascend upwards in that Sutra, which needs to be studied by knowledgeable people. If you study this and say, "All those who approach the realm of form are dependent on the realm of desire," it is unreasonable for you to say so, because the intermediate state is divided into two thousand five hundred and ninety-two kinds. As it is said in the Commentary on the Treasury, "These themselves are divided into four by the difference of the ground," and "By the difference of other places, there are sixteen." Therefore, if it is said that there are four intermediate states of the four dhyanas, and sixteen intermediate states other than the Great Brahma, then there is no fault, because for the non-returners who are dependent on the realm of desire, the intermediate state refers to the four intermediate states of the first dhyana, etc., and the sixteen who are born in the intermediate state of Brahma, etc., and then ascend, not those who have already taken rebirth in the intermediate state of the form realm, and those who have already taken rebirth in the birth state, they do not accept the approaching intermediate state, the born and ascending, and the upward ascending. If it is not so, then as it is said in the Treasury, "Dividing the three into three, there are nine who approach the realm of form, and the differences of these are explained by the differences of karma, power, and afflictions." Thus, the three types of intermediate state ascension are those who have the karma to manifest and achieve, the three types of born and ascending are those who experience the results after birth, and the three types of ascension are those who have the karma to experience the results many times, these statements will become unreasonable. Because those who have already achieved the intermediate state cannot now achieve the intermediate state; those who have already been born in the realm of form cannot take rebirth again; and the first ascension who has already been born in the upper realm cannot take two births again. Furthermore, in the Compendium of Topics, it is said that the intermediate state ascension refers to the co-emergent cause of achieving the birth state being exhausted, while the co-emergent cause of achieving the intermediate state is not exhausted, and the born and ascending refers to both co-emergent causes not being exhausted, these statements will also become unreasonable. Because the non-returners who have already taken rebirth in the intermediate state of form and the birth state, in order, now exhaust the co-emergent cause of achieving the intermediate state and the co-emergent cause of achieving the birth state, because they will pass away in that life, and have already been born in the upper realm.
Chinese
对于不还者来说，有以色蕴为近行，以及无色近行的声音之义，也是不存在的缘故。如果说中阴身中度脱，是只有不还者才有，还是说一来者和入流者也有呢？对于一来者和入流者来说，是没有中阴身中度脱的。那是因为什么呢？因为对于道路没有非常长久地熟悉，以及烦恼没有非常微小的缘故。这是学者的回答。入流者和一来者，需要断除欲界的烦恼不善，以及上界的烦恼障无记，因此所断除的很多；入流者需要获得三个果位，一来者需要获得两个果位，因此所要获得的很多；两者都需要从三界中度脱，因此需要度脱的很多，所以那些处于中阴身短暂时间中的众生是做不到的，而不还者是因为所断除的、所获得的、所度脱的都很少的缘故。这是分别说者的回答。在注释中也说，为什么学习者没有离开贪欲，在中阴身中不能完全从轮回中解脱呢？因为对于道路不熟悉，所以不能显现，以及微细的随眠不是非常微小的缘故。分别说者说，因为从欲界中度脱是困难的，所以断除了烦恼不善和无记，以及获得沙门果的两个或三个果位，以及从三界中真实度脱， 很多都需要做，而且也是处于中阴身中，所以是做不到的。他们这样说。这样做了，也会变得非常少，在注释中说，这个生或者中阴身中从轮回中解脱，这样说是错误的。对于中阴身中度脱来说，如何做到二千五百九十二呢？像之前所说的那样，对于中阴身中度脱来说，有以色蕴的中阴身十六种度脱，因此对于那些具有种姓和没有贪欲的，以及从根门的角度来区分，就会变成那样。像这样，种姓有六种，退法者，自害者，守护者，安住不动的，证悟者
English
For the non-returners, there is the approximation of form to form, and the meaning of the sound of the formless approximation is also non-existent. If it is said that liberation in the intermediate state is only for the non-returners, or is it also for the once-returners and the stream-enterers? For the once-returners and the stream-enterers, there is no liberation in the intermediate state. Why is that? Because they have not become very familiar with the path for a long time, and the afflictions are not very small. This is the answer of the scholar. The stream-enterer and the once-returner need to abandon the afflictions of the desire realm, the unwholesome, and the afflictive obscurations of the upper realms that are not indicated, so there are many to be abandoned; the stream-enterer needs to attain three fruits, and the once-returner needs to attain two fruits, so there are many to be attained; both need to be liberated from all three realms, so there are many to be liberated, so those beings who are in the intermediate state for a short time cannot do it, and the non-returner is because there are few to be abandoned, attained, and liberated. This is the answer of the Vaibhashikas. In the commentary it is also said, why can't the learner, without being separated from desire, completely liberate from samsara in the intermediate state? Because they are not familiar with the path, so they cannot manifest, and the subtle anusayas are not very small. The Vaibhashikas say, because it is difficult to liberate from the desire realm, so they abandon the afflictions, the unwholesome, and the unindicated, and attain two or three fruits of the ascetic life, and truly liberate from the three realms, Many need to be done, and they are also in the intermediate state, so they cannot be done. They say so. If it is done like this, it will become very few, in the commentary it is said, this birth or liberation from samsara in the intermediate state, it is wrong to say so. For liberation in the intermediate state, how can it be done to two thousand five hundred and ninety-two? As said before, for liberation in the intermediate state, there are sixteen kinds of liberation of the form intermediate state, so for those who have lineage and no desire, and from the perspective of the sense gates to distinguish, it will become like that. Like this, there are six kinds of lineage, those who are subject to decline, self-harmers, protectors, those who abide without moving, those who realize
Tibetan
འི་འོས་སུ་གྱུར་པའི་དང༌། མི་འཁྲུགས་པའི་ཆོས་ཅན་གྱི་རིགས་སོ། །དེ་ལ་བར་དོ་གཅིག་ནའང་རིགས་དྲུག་ཡོད་དེ། དེ་ཡང་འདོད་ཆགས་དང་བྲལ་བའི་སྒོ་ནས་ཕྱེ་བ་དང་རིགས་ཀྱིས་ཕྱེ་བ་གཉིས་བསྡོམས་ན་བརྒྱད་བརྒྱ་དང་རེ་བཞིར་འགྱུར་ཏེ། བསམ་གཏན་དང་པོའི་བར་དོར་འདའ་བ་རིགས་དྲུག་པོའི་རེ་རེར་བསམ་གཏན་དང་པོའི་བསྒོམ་སྤངས་དགུ་པོ་གཏན་མ་སྤངས་པའི་འཆིང་བ་ཀུན་ལྡན་གཅིག་ནས་བསྒོམ་སྤང་བརྒྱད་པ་སྤངས་པའི་བར་རྣམ་པ་དགུ་དང༌། དེ་བཞིན་དུ་བསམ་གཏན་ཕྱི་མ་གསུམ་ལའང་དགུ་དགུ་སྟེ་དགུ་དྲུག་ལྔ་བཅུ་ང་བཞི། ང་བཞི་པ་བཅུ་དྲུག་ནི་བརྒྱད་བརྒྱ་རེ་བཞིར་འགྱུར་རོ། །དེ་ལ་དབང་པོ་རྣོ་འབྲིང་རྟུལ་གསུམ་དུ་བྱས་པས་བརྒྱད་བརྒྱ་རེ་བཞི་པ་སུམ་འགྱུར་ནི་ཉིས་སྟོང་ ལྔ་བརྒྱ་གོ་གཉིས་སོ། །རང་གི་གནས་ཀྱི་རྣམ་པ་དགུ་ལས་འདོད་ཆགས་དང་བྲལ་བ་ནི་གོང་མ་གོང་མའི་འཆིང་བ་ཀུན་ལྡན་ཡིན་པས་འོག་མའི་ཆགས་བྲལ་ལ་མི་འགྲང་ངོ༌། །དེ་ལྟར་དུ་སྐྱེས་ནས་འདའ་བ་གསུམ་དང༌། འཕར་བ་མཐའ་མ་གསུམ་དང་བཞི་ལ་ཡང་བརྩིས་པས་ཕྱིར་མི་འོང་ཁྲི་ཉིས་སྟོང་དགུ་བརྒྱ་དྲུག་ཅུར་འགྱུར་རོ། །གཟུགས་སུ་ཉེར་འགྲོ་རྣམ་པ་བཅུ། །འདོད་པའི་རྟེན་ལ་ཕྱེ་བ་དང༌། །གནས་གཙང་སྐྱེ་རྒྱུ་སྤེལ་སྒོམ་ལྔ། །མཁས་པའི་དགོངས་པ་ཇི་བཞིན་བཤད། །ཅེས་བྱ་བ་ནི་བསྡུ་བའི་ཚིགས་སུ་བཅད་པའོ། །གཟུགས་ཀྱི་ཉེ་བར་འགྲོ་བ་བཤད་ཟིན་ཏོ།། ༈ གཟུགས་མེད་དུ་ཉེ་བར་འགྲོ་བ་གང་ཞེ་ན། ཕྱིར་མི་འོང་གང་གཟུགས་ཁམས་སུ་མི་འཇུག་པར་གཟུགས་མེད་དུ་སྐྱེས་ནས་འདའ་བའོ། །འདི་ལ་སྐྱེས་ནས་དང༌འདུ་བྱེད་མེད་པར་དང༌། འདུ་བྱེད་དང་བཅས་ཏེ་འདའ་བ་དང༌། གོང་དུ་འཕོ་བ་བཞི་ཡོད་ལ་དེ་དག་གི་དོན་ནི་གཟུགས་སུ་ཉེར་འགྲོའི་སྐབས་བཞིན་དུ་རིགས་པར་བྱའོ། །འདིའི་གོང་འཕོ་ལ་ཡང་འཕར་བ་གསུམ་རྩི་བའི་རྨོངས་པ་ཡོད་མོད། ཕར་ཕྱིན་པ་འགའ་ཞིག་འདི་འདྲ་བའི་རྣམ་གཞག་མཁས་པའི་གཞུང་ལས་ཆ་ཙམ་ཡང་མི་འབྱུང་ལ་རིགས་པས་ཀྱང་མི་འཐོབ་སྟེ་ཕྱེད་འཕར་རྩི་བའི་གནས་མེད་པའི་ཕྱིར་རོ། །དེ་ལྟར་གོང་དུ་སྨྲས་པ་ལྟར་གྱི་དབྱེ་བ་ཙམ་ཞིག་འཐད་དེ། འགྲེལ་པར་ཕྱིར་མི་འོང་བ་གཞན་ནི་གཟུགས་མེད་པར་ཉེ་བར་འགྲོ་བས་ཏེ། གཟུགས་ཀྱི་འདོད་ཆགས་རྣམས་དང་བྲལ་བ་འདི་ནས་ཤི་འཕོས་ནས་གཟུགས་མེད་པ་དག་གི་ནང་དུ་སྐྱེ་བ་གང་ཡིན་པའོ། །དེ་ཡང་སྐྱེས་ནས་ཡོངས་སུ་མྱ་ངན་ ལས་འདས་པ་ལ་སོགས་པའི་བྱེ་བྲག་གིས་རྣམ་པ་བཞི་སྟེ་ཞེས་སོ། །གཟུགས་མེད་ཉེར་འགྲོ་བ
Chinese
也属于适合的，以及不紊乱的法性之族。其中一个中阴也有六种族类。也就是，从脱离贪欲的角度来分，以及从族类来分，两者加起来就变成八百八十四种。在初禅中阴中逝世，六种族类的每一种，都有初禅的九种修断，从完全没有断除束缚的一个，到断除第八个修断之间，有九种形态。同样，在后面的三个禅定中，也是九九，也就是九六五十四。五十四乘以十六，就变成八百八十四。其中，按根器的利、中、钝分为三种，八百八十四乘以三，就是两千五百九十二。从自己所处的九种状态来看，脱离贪欲是因为上面的状态都是完全具有束缚，所以不会满足于下面的脱离贪欲。像这样，出生后逝世有三种，向上跳跃最后三种也算上四种，所以不还者就变成十二万九千九百六十种。趋近于色的有十种形态。在欲界的所依上进行区分，以及五净居天，产生的原因，增长，修习。如智者所说的那样讲述。这叫做总结的偈颂。已经讲述完趋近于色的了。 那么，什么是趋近于无色呢？就是不还者不进入色界，而是出生在无色界后逝世。这有出生后，以及无作意，以及有作意而逝世，以及向上转移四种，这些的意义应该像趋近于色时那样理解。对于此处的向上转移，也有计算跳跃三种的迷惑。但是，有些精进者认为，这样的分类在智者的论典中连一点点都没有出现，而且从理智上也得不到，因为没有计算半个跳跃的位置。像这样，仅仅是像上面所说的分类才是合理的。在注释中说，其他的不还者是趋近于无色的，也就是，脱离了色的贪欲，从这里死亡转移后，出生在无色界中的那些。也就是，从出生后完全从苦难中解脱等等的差别来看，有四种形态。趋近于无色
English
Also belonging to the suitable, and the non-chaotic Dharma-natured lineage. Even in one bardo, there are six lineages. That is, dividing from the perspective of detachment from desire, and dividing by lineage, the two combined become eight hundred and eighty-four. Passing away in the first dhyana bardo, each of the six lineages has nine abandoned meditations of the first dhyana, from one who has not completely abandoned all bonds to one who has abandoned the eighth abandoned meditation, there are nine forms. Similarly, in the latter three dhyanas, there are also nine nines, which is nine sixes fifty-four. Fifty-four times sixteen becomes eight hundred and eighty-four. Among them, dividing the faculties into sharp, medium, and dull, the eight hundred and eighty-four times three is two thousand five hundred and ninety-two. From the perspective of the nine forms of one's own state, detachment from desire is because the upper states are all fully possessed of bonds, so one will not be satisfied with the lower detachment from desire. In this way, there are three kinds of dying after birth, and the last three kinds of jumping, and also counting the four kinds, so the non-returners become one hundred and twenty-nine thousand nine hundred and sixty kinds. Approaching form has ten forms. Differentiating on the basis of the support of the desire realm, and the five pure abodes, the cause of birth, increase, and cultivation. As the wise ones have said, it is explained. This is called the summarizing verse. The approaching of form has been explained. So, what is approaching the formless? It is the non-returner who does not enter the form realm, but is born in the formless realm and then passes away. This has birth, and without intention, and with intention passing away, and upward transfer four kinds, the meaning of these should be understood as in the case of approaching form. For the upward transfer here, there is also the confusion of calculating the three jumps. However, some diligent ones think that such a classification does not appear even a little bit in the treatises of the wise, and it cannot be obtained by reason either, because there is no place to calculate half a jump. In this way, only the classification as mentioned above is reasonable. In the commentary, it says that other non-returners are approaching the formless, that is, those who are detached from the desire for form, and who, after dying and transferring from here, are born in the formless realms. That is, from the differences such as completely liberating from suffering after birth, there are four forms. Approaching the formless