Chinese
是具有退转之分者。守护之法者，是具有将被守护之分者。安住而不动摇者，是没有具有完全退转之因的力量，即使不守护也能安住，且不退转，若不精进，也不会增长的具有这种分者。具有证悟之分者，是具有不动摇而证悟之分者。具有不动摇之法者，是具有不会完全退转之分者。最初二者，仅在学习阶段没有恒常修习和恭敬修习。第三者，是恒常修习者。第四者，是恭敬修习者。第五者，是二者都修习但根器迟钝者。第六者，是二者都修习且根器敏锐者。具有完全退转之法者，也并非必定会完全退转，乃至具有证悟之分者，也并非必定会证悟，而是为了存在才这样说的。如此一来，三界之中也都可以有六种阿罗汉。那些必定会从完全退转乃至显现证悟之间转变的，按照他们的观点，欲界中有六种。色界和无色界中有安住而不动摇者和具有不动摇之法者两种，因为这二者没有完全退转和死亡之想以及根器转移。如是说。对于这些意义，这样说：如果从不动摇的尽智中，生起不生的智慧等等，那么上面说的是，对于不动摇的阿罗汉，在尽智之后会生起不生之智，如果不是不动摇者，那么从尽智中生起尽智本身吗？如果说会生起无学之正见，那么对于阿罗汉也有分类吗？这里提出了这样的问题。六种阿罗汉的说法，根本和注释已经回答了这个问题。其中，五种是从信解中产生的。等等，将这六种归纳为时时修习和非时时修习两种，以及在那里安立的理由。
English
Is the one who has the potential to regress. The one with the Dharma of protection is the one who has the potential to be protected. Remaining without moving is the one who, without the power of the cause of complete regression, can remain even without protection and does not regress, and if there is no diligence, there is no potential for growth. The one with the potential for realization is the one who has the potential to realize without wavering. The one with the Dharma of immovability is the one who has the potential not to regress completely. The first two are those who do not constantly practice and respectfully practice only during the learning stage. The third is the one who constantly practices. The fourth is the one who respectfully practices. The fifth is the one who practices both but has dull faculties. The sixth is the one who practices both and also has sharp faculties. The one with the Dharma of complete regression is not necessarily completely regressed, and even up to the one with the potential for realization, it is not necessarily realized, but it is said for the sake of existence. In this way, there can be six types of Arhats in all three realms. According to those who inevitably change from complete regression to manifest realization, there are six in the desire realm. In the form and formless realms, there are two: those who remain without moving and those who have the Dharma of immovability, because these two do not have complete regression, thoughts of death, and transfer of faculties. It is said. Regarding these meanings, it is said: If from the unmoving exhaustion of knowledge, the wisdom of non-birth arises, etc., then what is said above is that for the unmoving Arhat, after the exhaustion of knowledge, the knowledge of non-birth arises, but if it is not unmoving, then from the exhaustion of knowledge, does the exhaustion of knowledge itself arise? If it is said that the non-learning right view arises, then is there also a classification for Arhats? Here, such a question is raised. The statement of six Arhats, the root and commentary have answered this question. Among them, five are born from faith and understanding. Etc., these six are summarized into two types: those who practice constantly and those who do not practice constantly, and the reason for establishing them there.