Chinese
如果断除了欲界的第七品或第八品修断，而没有断除第九品，就是一来向。完全断除了欲界的修断，就是一来果位。由此开始，从进入断除上界的修断开始，到断除有顶的第八品修断之间，这是进入阿罗汉道。完全断除了三界的烦恼，没有丝毫剩余，就是阿罗汉果位。对于阿罗汉，也有两种：从智慧的角度来说，仅仅从烦恼障中解脱，但不能入于八解脱定，因此不具有神通和神变，这是无饰阿罗汉；从入定的障碍中也解脱，因此能够入于色无色等九次第定，并且具有神通和神变等，这是有饰阿罗汉。还有，虽然断除了所有的烦恼，但由于没有舍弃以前的异熟蕴，所以还残留少许苦谛的残余，这是有余涅槃。像木柴烧尽的火焰一样，在涅槃时没有身体，心识止息的智慧进入了灭尽定，这是无余涅槃的差别。因此，根据分类的基础，有四双士；根据分类的法，称为八辈士。如果将这些与下道的八地相联系，那么在加行道中，获得声闻种姓的决定，这是种姓地。入流向是第八地，从阿罗汉果位开始倒数，所以是第八地。入流果是见地，因为第一次见到四谛的意义。一来果是薄地，因为除了欲界的微小三品烦恼之外，都已断除，所以欲界的贪欲变得微薄。不来果是离欲地，因为断除了欲界的第九品烦恼，所以远离了欲界的贪欲。阿罗汉是所作已办地，因为获得了知晓自利之事已尽和不再产生的智慧。知晓已尽和不再产生，是指三界的烦恼，以前存在的已经断尽，并且知道以后不再产生。一来向、不来向、阿罗汉向这三种称为声闻地。在此之上，还有独觉的入果，总共八种。
English
If one has abandoned either the seventh or eighth bhāvanāheya of the desire realm, but not the ninth, then one is a Stream-Enterer (srotaāpanna) on the path to Once-Returning. Having completely abandoned all the bhāvanāheya of the desire realm is the state of a Once-Returner (sakṛdāgāmin). From then on, from entering the abandonment of the bhāvanāheya of the higher realms, up to abandoning the eighth bhāvanāheya of the peak of existence, this is entering the path of an Arhat. Having abandoned all the obscurations of the three realms without any remainder is the state of an Arhat. There are also two types of Arhats: From the aspect of wisdom, one is liberated only from the obscurations of afflictions, but cannot enter into the eight liberations in equipoise, and therefore does not possess clairvoyance and magical powers, this is an Arhat without adornment. One who is also liberated from the obscurations of equipoise, and therefore can enter into the nine successive absorptions such as the formless realms, and possesses clairvoyance and magical powers, this is an Arhat with adornment. Furthermore, although all afflictions have been abandoned, because the previous ripening aggregates of appropriation have not been discarded, there remains a slight residue of the truth of suffering, this is Nirvana with remainder. Like a fire whose fuel has been exhausted, at the time of Nirvana there is no body, and the wisdom of the cessation of mind enters into the sphere of cessation, this is the distinction of Nirvana without remainder. Thus, depending on the basis of classification, there are the four pairs of individuals; depending on the object of classification, they are called the eight types of individuals. If these are related to the eight grounds of the lower path, then in the path of preparation, obtaining certainty of the lineage of a Hearer is the ground of lineage. Entering the Stream-Enterer is the eighth ground, because it is counted backwards from the state of an Arhat, so it is the eighth. The fruit of Stream-Entry is the ground of seeing, because one first sees the meaning of the four truths. The fruit of Once-Returning is the ground of attenuation, because except for the three small afflictions of the desire realm, all have been abandoned, so the desire for the desire realm becomes attenuated. The fruit of Non-Returning is the ground of detachment from desire, because the ninth affliction of the desire realm has been abandoned, so one is detached from the desire for the desire realm. An Arhat is the ground of having accomplished what has to be done, because one has attained the wisdom of knowing that one's own benefit has been exhausted and will not be produced again. Knowing that it is exhausted and will not be produced again means that the afflictions of the three realms, which existed before, have been exhausted, and one knows that they will not be produced in the future. Entering the path of Once-Returning, entering the path of Non-Returning, and entering the path of Arhat are called the grounds of Hearers. Above that, there is also the fruit of entry of a Solitary Realizer, making a total of eight.
Chinese
总而言之，被称为独觉佛的地位，像这样共有八个。这些也来自于幻化增广，通过领悟四谛的意义，彻底断除，十六种智慧的份额得以清净，完全寂灭。如预流果等次第修习之后，烦恼的怨敌们进入寂灭的地位。如是说。 接下来，为了中等根器之士而宣说的独觉乘，在《心要续》中说：以及独觉菩提之乘。此处有三点：本体、词义、分类。 第一，本体：不依赖于上师，在有生之年的最后时刻，通过证悟二分之一个无我的方式，修习缘起的道。 第二，词义：从梵语“Pratyekabuddha”这个词来说，为了自己证悟自己的菩提，或者各自或独自修行菩提，所以是独觉。 第三，
English
In short, it is called the state of a Pratyekabuddha, and there are eight such states. These also arise from the expansion of illusion. By realizing the meaning of the Four Noble Truths and completely abandoning them, the sixteen aspects of wisdom are purified, and complete peace is attained. Having practiced gradually through stages such as Stream-enterer, the enemies of afflictions go to the state of peace. Thus it is said. Next, the Pratyekabuddha Vehicle, which is taught with the intention for individuals of middling capacity, is stated in the Root Tantra: 'And the Vehicle of Self-Enlightenment.' Here, there are three points: essence, definition, and classification. First, the essence: without relying on a teacher, at the final moment of existence, it is the practice of the path of dependent origination through the realization of half and two parts of selflessness. Second, the definition: from the term "Pratyekabuddha," it means that one achieves enlightenment for oneself, or individually or alone, one accomplishes enlightenment, hence it is a Pratyekabuddha. Third, the classification: as before, there are six. The entrance: from "Self-Arisen Light": 'The entrance is the twelve links of dependent origination.' Thus, one enters through the door of the twelve links of dependent origination. Moreover, dependent origination is: from the "Heruka Galpo": 'For the Pratyekabuddha to train the mind in Dharma, the external and internal Dharmas of dependent origination.' Thus, there are twelve external and internal dependent originations. Among them, the external dependent origination is: from seed to sprout, from sprout gradually to trunk, branches, leaves, flowers, and fruits, these are the six related to cause; and the earth as support, water as gathering, fire as ripening, wind as growth, space as opening, and time as transforming into impermanence, thus producing fruits, these are the six related to conditions, thus there are twelve. The twelve links of internal dependent origination are: from ignorance to old age and death. The essence of each: ignorance generally means simply not knowing, but here, in order to accomplish this life, the previous afflictions are regarded as ignorance in relation to this life. Action generally means that a cause produces an effect, but here, it refers to the actions prior to the accomplishment of this life. Consciousness generally means simply knowing an object, but here, it refers to the five aggregates that first enter the mother's womb. Similarly, name and form generally refer to the four mental aggregates and form, but here, it refers to the five aggregates from the time of entering the womb until the eyes and mouth have not yet appeared.
Chinese
六处通常只是指眼睛等。这里指从口、眼等孔开始，直到不能感知气味、味道、触觉为止。触通常只是指境、根、识三者聚合。这里指执取苦乐之因的对境，但尚未生起真实的苦乐。这段时间很短。感受通常只是指体验。这里指从在母胎中体验粗大的苦乐开始，直到不能行淫之间的苦乐。爱欲通常只是指贪执。这里指从能够行淫开始，直到没有寻找财物、女人或男人的欲望为止，这段时间很短。取通常只是指欲望和贪爱。这里指寻找爱欲之境而未找到之前。有通常是指一切业。这里指找到对境后，通过享用而积累来世成就之业，直到临终。生通常是指从因产生一切。这里指以该业的力量，在来世刚入母胎。老死通常是指趋向坏灭和一切坏灭，但这里指入胎后，直到来世的名色、六处、触和感受这四者圆满为止。从那有开始，就启动了其他的缘起。如《俱舍论》所说：无明等前际时，行是先前之业，识是连接蕴，名与色在此后，六处生起至此，彼是三合至此，触是苦乐等之，因识能力至此，感受至性爱欲是，享受淫事之贪者，近取享受诸事物，为得彼故而奔走，彼有果报将生之，业是作者即是有，结生相续即是生，感受之间即老死，为遣除先前与后世，中间之愚昧故如是。这十二支可归纳为业、烦恼和痛苦三种。无明、爱欲、取三者是烦恼。行和有二者是业。识等其余七者是痛苦。龙树说：第一、第八、第九是烦恼，第二、第十是业。
English
The six sense sources generally refer only to the eyes, etc. Here, it refers to the period from the mouth, eyes, and other orifices, up to the point where one cannot perceive smells, tastes, or tactile sensations. Contact generally refers only to the aggregation of object, faculty, and consciousness. Here, it refers to grasping objects that are the cause of pleasure and pain, but without actually generating pleasure and pain. This period is short. Feeling generally refers only to experience. Here, it refers to the pleasure and pain from experiencing coarse pleasure and pain in the womb up to the point of being unable to engage in sexual activity. Craving generally refers only to attachment. Here, it refers to the period from being able to engage in sexual activity up to the point of having no desire to seek wealth, women, or men; this period is short. Grasping generally refers only to desire and attachment. Here, it refers to the period of seeking the object of craving but not yet finding it. Existence generally refers to all actions. Here, it refers to accumulating the karma to achieve the next life by finding and enjoying the object, up to the moment of death. Birth generally refers to all arising from causes. Here, it refers to the moment of entering the womb in the next life by the power of that karma. Aging and death generally refer to the process of tending towards decay and all decay, but here it refers to everything from entering the womb until the completion of the four: name and form, the six sense sources, contact, and feeling in the next life. From that existence onwards, the beginning of other dependent origination is initiated. As stated in the Treasury of Knowledge: Ignorance and so forth, the prior state, Actions are previous karma. Consciousness is the connecting aggregate, Name and form are after that, The six sense sources arise up to this point, That is the three combined up to this point, Contact is of pleasure and pain, etc., The cause, knowing the ability up to this point, Feeling up to craving is, Those attached to enjoying sexual activity, Grasping closely are the objects of enjoyment, Running to obtain them, That existence, the karma that will produce the result, Is the agent, that is existence. Connecting the consciousness is birth, Between feelings is aging and death, To reverse the ignorance of the prior, later, and intermediate states, thus it is. These twelve are condensed into three: karma, afflictions, and suffering. Ignorance, craving, and grasping are the three afflictions. Action and existence are the two karmas. Consciousness and the remaining seven are suffering. Nagarjuna said: The first, eighth, and ninth are afflictions, The second and tenth are karma.