English
The five aggregates become causes and effects, and their antidotes, the uncontaminated abandonment, abide in both the abandoning uncontaminated and the abandoned uncontaminated. There are three divisions: actual division, definite number, and definite order. The first has four aspects. The four aspects of the truth of suffering are: the maturation result is the sentient world, and the lord's result is the container world. Its characteristics are four: impermanence because it is destroyed by continuity and moments, suffering because of harm, emptiness because of innate selflessness, and true selflessness because of imputed selflessness. The basis of the truth of origin is: the motivating afflictions and the actions motivated by them. Its characteristics are four: it is the origin because it accomplishes the result, it is the cause because it becomes the proximate cause, it is the condition that helps simultaneously, and it is born thoroughly because the two causes gather without lacking anything. The basis of the truth of cessation is: the part of the clear light suchness that is unchanging and free from defilements. The four characteristics have already been explained. The basis of the truth of the path is: the wisdom that realizes selflessness and its retinue. The four characteristics have already been explained. The definite number is: the definite number depends on the need. Those who desire liberation must abandon faults and cultivate virtues by relying on knowing what to take and what to abandon. And each of these two is determined as cause and effect, so it is determined as four. Here, only the knowable of what to take and what to abandon is shown, so the four truths do not include all knowable things. The definite order is: for example, a doctor must first recognize the disease, then he must know that the cause of the disease, wind and bile, etc., is to be abandoned, then he must recognize the happiness of abandonment, and then, like recognizing the method of abandoning and obtaining happiness—the truth of medicine—he must know suffering, abandon origin, realize cessation, and cultivate the path. If one knows when first examining, one also knows in the same way when one finally realizes the truth, so it is the order of realization. The way to establish the four truths with the twelve links of dependent origination is: dependent origination has two ways of arising and ceasing of defilement, and two ways of arising and ceasing of purification.
Chinese
从一切烦恼的流转之理来说，从无明开始，以行等确定苦谛的果。老死以什么为因，以生为因等确定集谛的因。从清净的流转之理来说，无明灭则行灭等确定灭谛的果。老死以什么灭，以生灭而灭等确定道谛的因。如果知道这些，就会产生四种信心。如果见到苦和集二谛，就会对戒律产生信心，因为戒律能够舍弃业和烦恼及其因果。如果见到最殊胜的灭谛，就会对法产生信心。如果现量见到道，因为佛和僧所行的法道是真实的，所以对佛产生信心，并且对僧产生信心。不仅如此，道包含了戒律和法，因此《宝箧经》中说，对这两者也产生信心。下面讲述具有信心之人的分类，分为本体、数量确定和分类三种。第一，作为修行的行为，是无漏无间之道。它的同类因的果是解脱，或者作为作用的果是各自观察的灭。第二，因为依赖于所断之物已断的需求而安立为四种：断除见所断而成为预流果；断除大部分欲界修所断而成为一来果；断除一切以及除了有顶之外的上界修所断而成为不来果；断除有顶的修所断而安立为阿罗汉果。第三，在无漏相续中产生的补特伽罗安住在四双八辈中。对这些进行解说，分为次第和顿超两种。第一种，欲界的三个大修所断和中等的大的修所断，即四种，断除或未断除，但在见道十五刹那中安住的是入预流果者，在第十六刹那中安住的是预流果果位者。而且，在入预流果时，根钝者称为信随行，根利者称为法随行。在预流果果位时，依次称这二者为信胜解和见得。如果从生的角度来区分预流果，那么在欲界的天人和人中最多转生七次之后
English
From the perspective of the arising of all afflictions, starting from ignorance, actions and so on establish the result, the truth of suffering. What is the cause of aging and death? The cause is birth, and so on, establishing the cause, the truth of origin. From the perspective of the arising of purification, with the cessation of ignorance, actions cease, and so on, establishing the result, the truth of cessation. What ceases aging and death? With the cessation of birth, cessation occurs, and so on, establishing the cause, the truth of the path. If one knows these, the four kinds of faith will arise. If one sees the two truths of suffering and origin, one gains faith in discipline, because discipline can abandon karma and afflictions along with their causes and results. If one sees the supreme truth of cessation, one gains faith in the Dharma. If one directly sees the path, because the Dharma path practiced by the Buddha and the Sangha is true, one gains faith in the Buddha, and one gains faith in the Sangha. Moreover, since the path encompasses both discipline and Dharma, the Treasure Chest Sutra says that one also gains faith in these two. Next, the classification of individuals who possess faith is explained, divided into three: essence, definite number, and classification. First, as an act of practice, it is the uncontaminated, uninterrupted path. Its result from a similar cause is liberation, or the result as an action is the cessation that is individually examined. Second, because it depends on the need for what is to be abandoned having been abandoned, it is established as four: by abandoning what is to be abandoned by seeing, one becomes a stream-enterer; by abandoning most of what is to be abandoned by cultivation in the desire realm, one becomes a once-returner; by abandoning everything and the higher realms' objects of cultivation to be abandoned except for the peak of existence, one becomes a non-returner; by abandoning the objects of cultivation to be abandoned at the peak of existence, one is established as an Arhat. Third, the individuals who arise in an uncontaminated continuum reside in the four pairs and eight types of beings. Explaining these, there are two types: gradual and sudden. The first type is that the three great objects of cultivation to be abandoned in the desire realm and the medium great objects of cultivation to be abandoned, that is, four, whether abandoned or not, those who abide in the fifteen moments of the path of seeing are those who enter the stream-enterer stage, and those who abide in the sixteenth moment are those who abide in the fruit of the stream-enterer. Moreover, at the time of entering the stream, those with dull faculties are called faith-followers, and those with sharp faculties are called Dharma-followers. At the time of the fruit of the stream-enterer, these two are respectively called faith-liberation and sight-attainment. If one distinguishes the stream-enterer from the perspective of birth, then in the realm of desire, among gods and humans, after being reborn seven times
Chinese
就像期望获得阿罗汉一样，首先获得七次，并在天或人中获得两次或三次相似的生，然后获得阿罗汉，从种姓到种姓出生，有两种。断除欲界修断五品，是入流一来果，断除第六品，是一来果果位，因为没有断除小的修断品，所以必须在欲界生一次。一来果果位者，如果断除第七品或第八品，则称为一生间，获得涅槃被一生所断，获得不来果的果位被一个烦恼所断。安住于断除欲界七品或八品烦恼，是不来果入流，断除第九品时，是不来果果位，这有五种：没有断除色界的烦恼，趋近于色界；没有断除无色界的烦恼，趋近于无色界；以现见真谛的所依获得阿罗汉，是见法寂；在三界中经历圣者的生后获得阿罗汉，是寿命究竟者，获得灭尽定，身证。第一种也有五种：中阴身后入灭是中有般涅槃；刚一受生就获得阿罗汉是生般涅槃；在那个生中通过努力修道而获得涅槃，是具有功用般涅槃；不费力气就通达道，是无功用般涅槃；获得禅定增进修习，是往色究竟天，没有获得，往有顶天，这两种是上转。禅定的增进修习是：首先增进第四禅，也就是在两个无漏之间增进一个有漏，增进小的三个，同样增进中的六个，增进大的九个，增进极大的十二个，增进非常极大的十五个。上转也有三种：在欲界的所依上，即使获得了禅定增进修习，但从后面的三个禅定中退失，那在梵众天中受生时，由于以前的习气能够增进禅定，依靠增进修习而往色究竟天是超胜的；在五净居天的任何一个中受生是半超胜；五者依次受生，是从所有处死亡而转生的。往有顶天是：依次超越四个禅定。
English
Just like expecting to attain Arhat, first attain seven times, and in gods or humans, attain two or three similar births, then attain Arhat, born from lineage to lineage, there are two types. Abandoning up to the five meditative abandonments of the desire realm is a Stream-enterer who returns once. Abandoning the sixth is a Once-returner abiding in the fruit, because the small meditative abandonments have not been abandoned, it is necessary to be born once in the desire realm. If that Once-returner abiding in the fruit abandons the seventh or eighth, then it is called one life interval, attaining Nirvana is severed by one life, and attaining the fruit of Non-returner is severed by one affliction. Abiding in abandoning the seven or eight afflictions of the desire realm is also a Stream-enterer of Non-returner. When abandoning the ninth, it is a Non-returner abiding in the fruit, and this has five types: not abandoning the afflictions of the form realm, approaching the form realm; not abandoning the afflictions of the formless realm, approaching the formless realm; attaining Arhat with the support of directly seeing the truth is Seeing Dharma Peace; attaining Arhat after experiencing the noble birth in the three realms is the one who has exhausted his life, attaining cessation, body witness. The first also has five types: entering Nirvana after the intermediate state is the Intermediate Nirvana; attaining Arhat immediately after taking birth is Birth Nirvana; attaining Nirvana in that birth through effort in the path is Nirvana with effort; mastering the path effortlessly is Nirvana without effort; obtaining the advancement of meditative cultivation is going to Akanistha, and not obtaining it is going to the Peak of Existence, these two are upward transfer. The advancement of meditative cultivation is: first advancing the fourth dhyana, that is, advancing one contaminated between two uncontaminated, advancing small three, similarly advancing medium six, advancing large nine, advancing very large twelve, advancing extremely very large fifteen. There are also three types of upward transfer: on the support of the desire realm, even if one has obtained the advancement of meditative cultivation, but retreats from the latter three dhyanas, then when being born in the Brahma host realm, due to the previous habits being able to advance dhyana, relying on the advancement of cultivation to go to Akanistha is surpassing; being born in any of the five Pure Abodes is half surpassing; the five are born in sequence, dying and transferring from all places. Going to the Peak of Existence is: sequentially surpassing the four dhyanas.
Chinese
从五净居天逐渐进入无色界，并在有顶天的基础上证得涅槃。进入无色界的方式是：由于从欲界的依处脱离了对色界的执着，因此只进入无色界，并在那里证得涅槃。因为这也没有中阴身，所以没有中阴的寂灭，有生灭等四种情况。果位安住者是：如果不努力获得更高的果位，就只是普通的果位安住者；如果努力，就应该知道有特殊的果位安住者。努力断除有顶天的修断，就是入于阿罗汉道。断除这些就是阿罗汉的果位安住，这有六种：在学道时，由于没有恒常的恭敬精进，获得果位时，就成为退转之法，成为忆念死亡之法；以前具有恒常精进的，成为守护随念之法；具有恭敬精进的，成为安住而不动摇之法；两者都具有的，成为钝根证悟之分；以前两者都具有的，成为利根不动摇之法。前五种是钝根，是时解脱。最后一种是利根，是能现证非时解脱。超越者有两种：先已离贪的超越者和同时断除所断的超越者。第一种是：在见道之前，不能断除见断，因此阿罗汉也没有，只有一来和不来两种。其方式是在见道之前，断除修断的欲界烦恼第六品到第八品之间。先已离贪的一来入道者，获得十六刹那的证悟时，就是果位安住者。如果努力断除这第九品修断的欲界烦恼，就是渐次的不来入道者，断除时就属于果位安住。在见道之前，断除了欲界的第九品修断，并且脱离了对无所有处以下的贪着，这就是先已离贪的不来入道者，获得十六刹那的智慧时，就是果位安住，由此获得阿罗汉果，就必定属于渐次的阿罗汉。同时断除所断的超越者，有同时入流者和同时阿罗汉两种。第一种是：在法忍的时候