English
Although there are many different grounds, the three bodies or the qualities of the Buddha, etc., are merely established on the antidotes, and do not progress from higher to higher like the paths of the causal ground. Furthermore, the 'Compendium of Intentions' states: 'Aspirations and intentions, distinguishing the great elements, exhaling the great breath, obtaining the great meaning, perfecting the great exertion,' and so forth, are classifications of terms. And the 'Great Wisdom Tantra' states: 'The sixteen victors are the first of the vehicles.' Manifestation, increase, attainment, and near attainment, each divided into four, are established as sixteen, and so forth. The types of Vajrayana grounds are spoken of countless times in each of the tantra sections. Such grounds and paths, whatever the stage of abandonment and realization, the essence of that which relies on the continuum is the sacred Dharma, for Dharma refers to the qualities of realization in the continuum of learners and non-learners, and there is no other self-nature apart from that. Thus, whoever knows the qualities of the Dharma Jewel knows the Buddha's teachings. Knowing the teachings also knows the ultimate of the tenets. And also knows the nature of what saves from samsara. Third, explaining the qualities of the Sangha, there are two: general explanation and specific explanation. First is the general explanation: In general, the essence of the Sangha Jewel is to know the knowable suchness of things as they are, and to possess the two qualities of being liberated from the stains of the two obscurations to be abandoned. That is, the noble Hearers dispel the wrong conceptions of clinging to the aggregates and other phenomena as permanent and as a single entity, and knowing that all things are merely momentary and aggregational in nature, they abandon the obscuration of afflictions by refuting the object of attachment to the self of a person. The solitary Buddhas, on top of that, realize that what is grasped is empty from the beginning. The noble Bodhisattvas, knowing that all phenomena included in the all-encompassing purity are free from all elaborations from the beginning, in the manner of space, then, knowing that the objects of attachment to the two self-grasps do not even have a name, they obtain the unobstructed power to gradually abandon the two obscurations. Second is the specific explanation:
Chinese
关于僧伽的解释有二：小乘僧伽和大乘僧伽。首先，从小乘声闻缘觉僧伽的断证方面区分，将入流果和入流位合为一，即入流者；一来果；不来果；阿罗汉。此四者称为四双八辈士。若将每一果位分为入流果和入流位，则有八种。这些果位的界限是：按照下部《俱舍论》，安住于见道十五刹那者，以及按照上部《俱舍论》，安住于加行道者和见道十五刹那者，二者都是入流果的入流位。获得见道第十六刹那的道后智，是入流果的果位。该入流者断除了欲界修断一至五品，是一来果的入流位。断除欲界修断第六品，是一来果的果位。断除欲界修断第七品和第八品（语成），若未断除第九品，是不来果的入流位。断除全部欲界修断，是不来果的果位。该不来果的果位者，从开始断除上界修断，到断除有顶的修断第八品之间，是阿罗汉的入流位。完全断除三界的一切剩余障碍，是阿罗汉的果位。阿罗汉又分为慧解脱和俱解脱两种。依靠第一禅的无间等持，以出世间道断除三界的一切障碍，获得阿罗汉的果位，但不能入于八解脱者，是慧解脱。通过世间道和出世间道两种方式断除修断，能够入于四禅四空等九次第定者，称为俱解脱。也就是说，以出世间道证悟无我的智慧，仅断除烦恼障的是慧解脱；通过世间道和出世间道两种方式，从烦恼障和等持障二者中解脱出来的是俱解脱。所谓等持障，是指禅定的
English
There are two explanations of the Sangha: the Hinayana Sangha and the Mahayana Sangha. First, distinguishing the Sravaka and Pratyekabuddha Sangha of the Hinayana in terms of abandonment and realization, the Srotapanna-phala and Srotapanna-margga are combined into one, that is, the Stream-enterer; the Sakrdagamin; the Anagamin; and the Arhat. These four are called the four pairs and eight types of individuals. If each fruit is divided into Srotapanna-phala and Srotapanna-margga, there are eight types. The boundaries of these fruits are: according to the lower Abhidharma, those who abide in the fifteen moments of the Path of Seeing, and according to the upper Abhidharma, those who abide in the Path of Application and the fifteen moments of the Path of Seeing, both are the Srotapanna-margga of the Stream-enterer. Obtaining the Path of Knowing After the Path of Seeing's sixteenth moment is the Srotapanna-phala. That Stream-enterer who has abandoned one to five of the desire realm's cultivation abandonments is the Sakrdagamin-margga. Abandoning the sixth of the desire realm's cultivation abandonments is the Sakrdagamin-phala. Abandoning the seventh and eighth of the desire realm's cultivation abandonments (speech accomplished), if the ninth is not abandoned, is the Anagamin-margga. Abandoning all of the desire realm's cultivation abandonments is the Anagamin-phala. That Anagamin-phala, from the beginning of abandoning the upper realm's cultivation abandonments, up to abandoning the eighth of the peak of existence's cultivation abandonments, is the Arhat-margga. Completely abandoning all remaining obscurations of the three realms is the Arhat-phala. The Arhat is also divided into two types: Wisdom Liberation and Both Liberations. Relying on the immediate concentration of the first dhyana, abandoning all obscurations of the three realms with the supramundane path, obtaining the fruit of the Arhat, but not being able to enter into the eight liberations, is Wisdom Liberation. Those who can enter into the nine sequential stabilizations, such as the four dhyanas and four formless absorptions, by abandoning cultivation abandonments through both the mundane and supramundane paths, are called Both Liberations. That is to say, Wisdom Liberation is when the obscuration of afflictions is abandoned only by the wisdom of realizing selflessness on the supramundane path; Both Liberations is when one is liberated from both the obscuration of afflictions and the obscuration of stabilization through both the mundane and supramundane paths. The so-called obscuration of stabilization refers to the dhyana's
English
It is liberation from the obstacles to attaining the mind, such as sinking and agitation. The definitions of these four pairs are: Because one enters the stream of the path to attain the fruit, it is called Stream-enterer (Sotāpanna). Because one takes birth only once in the desire realm, it is called Once-returner (Sakadāgāmin). Since one will not be born in this desire realm after that, it is called Non-returner (Anāgāmin). Because one has destroyed all the enemies of afflictions, it is called Arhat (Arhan). The four enterers are: Because one engages in effort to attain these fruits, it is called enterer. If they abide on which path, the lower Abhidharma considers the subsequent knowledge of the path to be the path of meditation; if one abides in the fruit, it is generally considered that one has attained the path of meditation, therefore the Stream-enterer, Once-returner, and Non-returner are the path of meditation, and the Arhat is the path of no more learning. According to the higher Abhidharma, the subsequent knowledge of the path is considered the path of seeing, therefore the Stream-enterer is the path of seeing, the Once-returner and Non-returner are the path of meditation, and the Arhat is the path of no more learning. If these are combined with the eight grounds of the Hinayana path, in the path of preparation, obtaining the determination of the Hearer's lineage is the lineage ground. The enterer of the Stream-enterer is the eighth ground, because counting backwards from the Arhat fruit is the eighth. The fruit of the Stream-enterer is the ground of seeing, because one first sees the meaning of the Four Noble Truths. The fruit of the Once-returner is the subtle ground, because except for the three minor desire realm afflictions, all have been abandoned, so the desire for the desire realm is subtle. The fruit of the Non-returner is the ground of detachment from desire, because all nine desire realm afflictions have been abandoned, so one is detached from the desire for the desire realm. The Arhat is the ground of accomplished action, because one has completed all the activities for one's own benefit, and has attained the wisdom of knowing exhaustion and non-arising. Knowing exhaustion and non-arising means knowing that the afflictions of the three realms that existed in the past are exhausted, and will not arise in the future. The Once-returner enterer, the Non-returner enterer, and the Arhat enterer are also called the Hearer's ground. On top of that, considering the eight enterer fruits of the Solitary Realizer as one, it is called the Solitary Buddha ground, which is the eight grounds of the Hinayana path. Secondly, the Mahayana Sangha refers to the sons of the Buddhas, as mentioned earlier in the chapter on Dharma, all sentient beings abiding in the ground of the Causal Vehicle and the ground of the Vidyadhara, how many qualities there are in their respective grounds, although it is impossible to express, but there are ten grounds.
Chinese
以上各自的功德已经说过了，总而言之，在《宝性论》中说：“在如所有和尽所有之中，为了清净的智慧观，有智慧的不退转之众，具有无上的功德。”即如所有智，尽所有智，内智慧观智三种。 “无垢虚空中，无染且无碍，故为清净。因智慧观清净，故佛陀智慧无上。”即解脱于染污障、障碍障和下劣障三种。加上分类的基础，即智慧解脱二者，共宣说了具有八种功德。从随念开始的四种是成就的功德，合掌恭敬等是应供养的功德。这些被称为外僧众。内僧众是：虚空行走者，神力行走者，从咒语中生者，从业中生者，即具有智慧之眼的勇父空行、护法神和守护者们，以及如来种姓等五种姓所摄的超世间众，和安住于四种持明地的众生。第二，确定皈依境： 也就是说，能引导至涅槃果位的道路，以及从轮回或有寂二边中救护的自性，就是神圣的法。例如，如果不喝药，那么医生再好也无济于事；同样，如果自己不修持佛法，那么导师佛陀的功德再大也无济于事。如云：“我示汝解脱道，解脱在于己，当勤精进。”如所教导的那样修持，那么成佛的果位也唯从中产生，更何况有寂的善妙集合呢？在《报恩经》中说：“佛陀的导师是法，因为佛陀从法中产生，所以法是佛陀的母亲，佛陀安住于法。”像这样的法，没有谁能以神和仙人等的力量来宣说，因此，唯有通达一切所知，具有四无畏的导师佛陀世尊才能宣说。
English
Having already mentioned the individual qualities, in summary, the Uttaratantra states: "Within suchness and all that exists, due to the purity of wisdom's vision, the assembly of the wise who do not turn back, possess unsurpassed qualities." That is, the knowledge of suchness, the knowledge of all that exists, and the knowledge of inner wisdom's vision, these three. "In the stainless sphere, without attachment and without obstruction, hence it is pure. Because wisdom's vision is pure, therefore the Buddha's wisdom is unsurpassed." That is, liberation from the obscuration of attachment, the obscuration of obstruction, and the obscuration of inferiority, these three. Adding the basis of distinction, which is the wisdom of liberation, these two, it is explained as possessing eight qualities. The four beginning with mindfulness are the qualities of accomplishment, and being worthy of folded hands, etc., are the qualities of being worthy of offering. These are called the outer Sangha. The inner Sangha are: those who travel in the sky, those who travel by power, those born from mantras, and those born from actions, that is, the heroes, dakinis, Dharma protectors, guardians with the eye of wisdom, and the assemblies of the transcendent ones gathered by the five families, such as the Tathagata family, and those who abide on the four levels of vidyadharas. Second, identifying the object of refuge: That is, the path that leads to the state of Nirvana, and the nature that protects from samsara or the extremes of existence and peace, is the sacred Dharma. For example, if one does not take medicine, no matter how good the doctor is, it will not help; similarly, if one does not practice the Dharma oneself, no matter how great the qualities of the teacher Buddha are, it will not help. As it is said: "I have shown you the path to liberation, liberation depends on yourself, strive diligently." If one practices as taught, then the fruit of Buddhahood also arises only from that, what need is there to mention the collection of goodness of existence and peace? In the Sutra of Repaying Kindness, it is said: "The teacher of the Buddha is the Dharma, because the Buddha is born from the Dharma, therefore the Dharma is the mother of the Buddha, and the Buddha abides in the Dharma." Such a Dharma, no one can teach with the power of gods and sages, etc., therefore, only the teacher Buddha, the Bhagavan, who knows all knowable things directly and possesses the four fearlessnesses, can teach.