English
It is obtained in one's own continuum. The characteristic of the state of non-returner: The state of a Hearer trainee who has abandoned the nine emotions of the desire realm. If divided according to the way of obtaining the fruit, there are two types of non-returner states: those who have previously abandoned attachment and those who are gradual. The characteristics are, in order: The Hearer trainee fruit state who has abandoned the ninth emotion of the desire realm before the path of seeing, and who has abandoned the ninth emotion of the desire realm after obtaining the path of seeing. If divided according to type, there are five: approaching form, approaching formless, seeing Dharma peace, life-long existence, and body manifestation. The characteristic of the first: A special non-returning fruit state person who has obtained the path of seeing and has a body basis, who takes birth in the form realm and manifests Nirvana. Divided into intermediate passing, born passing, and upper flow. The characteristic of the first: The non-returner who approaches form, who only takes one intermediate existence of form and manifests Nirvana on the basis of the intermediate existence. Divided into quick passing, non-quick passing, and passing after a long time. The characteristic of the birth passing of approaching form: Having been born in the form realm, the non-returner who approaches form with the karma of experiencing ripening, only takes one birth existence of form and manifests Nirvana on that basis. Divided into passing at birth, passing without manifestation, and passing with manifestation. The characteristic of the upper flow of approaching form: The non-returner who approaches form with the karma of experiencing ripening in other form realms, continuously takes birth in the form realm, and manifests Nirvana on the basis of the upper realm. Divided into two upper flows: going to the ultimate of Akanistha and going to the ultimate of the peak of existence. The characteristic of the first: The upper flow of approaching form, having degenerated from the cultivation of increasing concentration, continuously takes birth in the form realm, and is the type that manifests Nirvana on the basis of Akanistha. Divided into surpassing, half-surpassing, and dying and transferring in all places. The characteristics are, in order: The upper flow of going to the ultimate of Akanistha, having degenerated from the cultivation of increasing concentration,
Chinese
从梵辅天出生后，以一次跳跃在色究竟天证得涅槃的种姓。那是什么呢？从禅定增进修习中退失，之后出生于梵辅天，以两次跳跃在色究竟天证得涅槃的种姓，那是什么呢？从禅定增进修习中退失后，在色界十七处次第受生，在色究竟天的所依上证得涅槃的种姓。有顶天的穷尽行者的上进相：因位时，没有修习禅定增进修习，从梵辅天到果位大的之间次第受生，不去净居天，而是在四无色处受生后，在有顶天的所依上证得涅槃的种姓。无色近行不还的相：对色欲没有贪执的欲界所依的不还果位特殊者是什么呢？只在无色处受生后，在无色处的所依上证得涅槃。分类有：无色近行的生即般涅槃者，无作用而般涅槃者，与其俱行而般涅槃者，上进者四种。见法寂的相：获得见道的有身所依的，不还果位特殊者是什么呢？就在那个所依上证得涅槃。寿尽转生圣者的相：什么是不还果位？是舍弃获得见道的有身所依者。身显现者的相：什么是不还果位？是获得灭尽定的。第四阿罗汉的方面：入住和果位两种。第一种的相：在四果中，获得阿罗汉果的道的加行在自相续中获得，并且是证得阿罗汉果的种姓的声闻。分类有顿证者和渐证者的阿罗汉入住两种。第一种的相：什么是入流果位？是顿断欲界烦恼第一品和有顶烦恼第一品的加行在自相续中获得者。第二种的相：在获得不还果之后，断除修断烦恼的加行在自相续中获得者。阿罗汉果位的相：三界的烦
English
A lineage that, having been born in the Brahmakayika heavens, realizes nirvana in Akanistha with one leap. What is that? Having declined from the cultivation of meditative development, and then being born in the Brahmakayika heavens, a lineage that realizes nirvana in Akanistha with two leaps. And what is that? Having declined from the cultivation of meditative development, and then taking birth successively in the seventeen abodes of the form realm, a lineage that realizes nirvana on the basis of Akanistha. The characteristic of the progressive ascent of the ultimate goer to the peak of existence: Because meditative development was not practiced at the time of the cause, one is born successively from the Brahmakayika heavens up to the great fruit, and without going to the Pure Abodes, one takes birth in the four formless realms, and then a lineage that realizes nirvana on the basis of the peak of existence. The characteristic of the non-returner who goes near to the formless: What is the special state of the non-returner fruit, who has a basis of desire that is free from attachment to form? Having taken birth only in the formless realms, one realizes nirvana on the basis of the formless realms. The divisions are: the one who attains nirvana immediately upon being born in the formless near-goer, the one who attains nirvana without activity, the one who attains nirvana with it, and the progressive ascender, these four. The characteristic of the visible-dharmic peace: What is the special state of the non-returner fruit, who possesses a body basis upon obtaining the path of seeing? One realizes nirvana on that very basis. The characteristic of the noble one who has completed his life: What is the non-returner fruit? It is the one who has abandoned the body basis upon obtaining the path of seeing. The characteristic of the body manifestor: What is the non-returner fruit? It is the one who has attained the cessation attainment. Fourth, concerning the Arhat: Two entries and abodes. The characteristic of the first: Among the four fruits, the Sravaka who has obtained the application of the path that causes the attainment of the Arhat fruit in his own continuum, and who is of the lineage that realizes the Arhat fruit. The divisions are the Arhat entry of the simultaneous one and the gradual one, these two. The characteristic of the first: What is the Stream-enterer fruit state? It is the one who has obtained in his own continuum the application of abandoning the first affliction of desire and the first affliction of existence simultaneously. The characteristic of the second: After obtaining the Non-returner fruit, it is the one who has obtained in his own continuum the application of abandoning the afflictions to be abandoned by meditation. The characteristic of the Arhat fruit state: The afflictions of the three realms
Chinese
断尽一切烦恼的声闻。分类有顿断和渐断的阿罗汉果位两种。第一种的定义：顿断欲界九品烦恼和色界九品烦恼的声闻。第二种的定义：渐断三界烦恼，安住于沙门果位的声闻。从根基上分，有退法者和思死者，守护者，安住不退者，具证悟分者，不动法者六种。此处阿罗汉果位，虽非所诠释例证之僧众，然为说时方便故，归为一类而说。二是独觉的定义：于欲界最后有之身，不依赖其他上师的教诲，而现证自生菩提的小乘补特伽罗。分类有声闻顿悟先行的独觉，和独觉的资粮道先行的独觉。后者如犀牛一样，有两种行为，即群居和独处。后者又分，于一生之身，忍中品以下先行的异生先导者，以及初果二果任何一个先行的声闻先导者两种。二是所诠释义之僧众：即安住于初地至十地之间的佛子圣者，广说于他处可知。三是决择分，分四：定义、名称、分类、以及恰当的分别解说。第一，是符合自宗宗义的圆满资粮之后，在自宗宗义的见道未生之前的道入之证悟。第二，决择分，决择分顺品，加行道，这些名称都用一个定义来表示。现在认为仅仅是所诠释不同，就需要分别安立定义，这是不明白经论术语。第三，从乘的角度分，有声闻，独觉，大乘的加行道三种。每一个又从本体的角度分，有暖位，顶位，忍位，胜法位四种。
English
The Shravakas who have abandoned all defilements. There are two types of Arhat states: those who abandon them all at once and those who abandon them gradually. The definition of the first: Shravakas who abandon the nine defilements of the desire realm and the nine defilements of the form realm all at once. The definition of the second: Shravakas who gradually abandon the defilements of the three realms and abide in the fruit of the ascetic path. They are divided into two types based on their faculties: those who practice at the right time and those who do not. They are divided into six types based on their lineage: those who are liable to fall back, those who contemplate death, those who are to be protected, those who are immovable from their state, those who have a share of realization, and those who are immovable. Here, although the Arhat state is not an example of the Sangha being represented, it is discussed as a single category for convenience of explanation. Second, the definition of a Pratyekabuddha: A Hinayana individual who, on the basis of the last existence in the desire realm, realizes self-arisen enlightenment without relying on the instructions of another teacher. They are divided into Pratyekabuddhas who have the prior realization of Shravaka's sudden enlightenment, and Pratyekabuddhas who have the prior accumulation of the Pratyekabuddha's accumulation path. The latter is like a rhinoceros, and there are two kinds of behavior: living in groups and living alone. The latter is further divided into ordinary beings who have the prior experience of endurance below the middle level on the basis of one lifetime, and Shravakas who have the prior experience of either the first or second fruit. Second, the Sangha that is the meaning to be represented: Noble Bodhisattvas who abide from the first to the tenth bhumi, which can be known in detail elsewhere. Third, in the limbs of ascertainment, there are four: definition, names, divisions, and detailed explanations of what is relevant. First, it is the realization of entering the path after the completion of the accumulation of one's own tradition and before the arising of the path of seeing of one's own tradition. Second, the limbs of ascertainment, the corresponding parts of ascertainment, and the path of joining are all represented by one definition. Nowadays, the view that definitions must be established separately merely because the objects represented are different is a misunderstanding of the terminology of the scriptures. Third, from the perspective of the vehicle, there are three types of joining paths: Shravaka, Pratyekabuddha, and Mahayana. Each of these is further divided into four from the perspective of its essence: heat, peak, forbearance, and supreme dharma.