English
It is also like that. If these two individuals, prior to that, in a realm where there is no higher realm above the desire realm, have severed attachment, then they enter the third fruit, which is the non-returner fruit. If someone has entered a certain fruit, when they abide in the subsequent wisdom of the sixteenth instant, it is called abiding in the fruit position, because at that time they have not abandoned the attainment of the sixteenth instant's realization. At that time, for individuals of sharp and dull faculties, there are special names; those with dull faculties are called faith-followers, and those with sharp faculties are called those who have attained through seeing. Among the non-returner's fruit position abiders, especially the non-diligent returner, is not one who has entered the non-returner fruit, but one who has obtained the returner fruit, because they have not obtained the path of a special fruit position. Second, the way to abandon what should be abandoned, and the actual classification of entering and abiding, are divided into two parts. The first part is: In the realms and realms, there are nine faults, likewise, there are also nine qualities, small, medium, and large, because small, etc., are different. This means that in the desire realm and the form realm, etc., there are nine faults, namely the three types of cultivation-abandonment: small, medium, and large. Each of these is divided from the smallest of the small to the largest of the large. There are nine faults, and likewise, there are also nine qualities of the path of cultivation, namely the three types of the path of cultivation: small, medium, and large. Each of these is divided from the smallest of the small to the largest of the large. The second part is: the entering of the stream-enterer, the abiding in the position, the once-returner, the non-returner, and the abiding in the position of the Arhat, there are four in total. The first part is divided into entering and abiding, the entering has already been explained. The second part is divided into merely so and special. The first is: the fruit position abider has not exhausted the cultivation-abandonment practices, if one grasps as desired, then one is a seven-time existent. This means that the stream-enterer who is a seven-time existent refers to the stream-enterer fruit position abider who is merely so, who has not exhausted the cultivation-abandonment practices, and if one grasps as desired, then one abides in the lineage that will take birth seven times. The second is special: liberated from three existences and four existences, in two or three lifetimes, from one lineage to another. This means that the stream-enterer who is born from one lineage to another refers to the stream-enterer fruit position abider who is special.
Chinese
从欲界的修断三品或四品中解脱，并获得其对治——无漏的自在力，在两世或三世中，于欲界天人任何一类中，从一类转生到另一类，安住于此种姓者，即是斯陀含。第二，一来向的入位，有入位和果位两种。第一是：“断除五品者，于二者是入者。”意思是说，果位者断除了欲界修断的五品，并已舍弃，处于断除第六品障碍的无间道上的声闻，是一来向的入者，因为他已舍弃了欲界的修断五品。正是为了获得一来果而精进的声闻。第二，有一类和特殊类两种。第一是：“第六品灭尽，彼乃一来者。”意思是说，当欲界的第六品烦恼灭尽时，称为一来者。因为他几乎已经脱离了贪欲，并且从天界再次来到人间。第二是：“七品与八品尽，一生一间断者。”意思是说，安住于果位者，断除了七品或八品欲界修断的过患，获得其对治——无漏的自在力，在仅剩一世寿命时证得涅槃，称为一生一间断者。因为获得不来果时，被欲界第九品烦恼所阻断，而获得阿罗汉果时，则被一生所阻断。第三，不来向的入位，有入位和果位两种。第一是：“于三者是入者。”意思是说，果位者是第三果——不来果的入者，因为他是为了获得此果而精进的声闻。第二，有略说和广说两种。第一是：“彼九尽故不来。”意思是说，果位者已断除了欲界的九品烦恼，在未断除有顶的第九品烦恼时，称为不来者。此时，由于舍弃了五下分结，获得了殊胜的出家学处之果，因此不再来欲界。第二，于色界趣近，于无色界趣近。
English
Having been liberated from the three or four categories of abandonment through meditation in the desire realm, and having obtained their antidote—the uncontaminated power, residing in the lineage of taking rebirth from one class to another in any class of gods or humans in the desire realm for two or three lifetimes, that is a Once-Returner. Second, in the stage of entering the Once-Returner, there are two stages: the entering stage and the fruition stage. The first is: "Having destroyed up to five categories, one is also an enterer in the second." This means that the one in the fruition stage has destroyed and abandoned up to five categories of abandonment through meditation in the desire realm, and that the Hearer who abides on the path of no obstruction to abandoning the sixth is an enterer into the state of Once-Returner, because he has abandoned the five categories of abandonment through meditation in the desire realm. He is a Hearer who strives to obtain the fruit of Once-Returning. Second, there are two types: the ordinary and the special. The first is: "When the sixth category is exhausted, that is a Once-Returner." This means that when the sixth defilement of the desire realm is exhausted, it is called a Once-Returner, because he is mostly free from desire and returns once from the realm of gods to the realm of humans. The second is: "Having exhausted seven and eight faults, one lifetime, one interruption." This means that the one abiding in the fruit, having exhausted seven or eight parts of the faults, i.e., the abandonment through meditation in the desire realm, and having obtained their antidote—the uncontaminated power, when only one lifetime remains to attain nirvana, is called one lifetime, one interruption, because obtaining the fruit of Non-Return is interrupted by the ninth defilement of the desire realm, and obtaining Arhatship is interrupted by one lifetime. Third, in the stage of entering the Non-Returner, there are two stages: the entering stage and the fruition stage. The first is: "In the third, one is also an enterer." This means that the one in the fruition stage is also an enterer into the third fruit—the fruit of Non-Return, because he is a Hearer who strives to obtain that fruit. Second, there are two types: brief explanation and detailed explanation. The first is: "Because those nine are exhausted, one does not return." This means that the one in the fruition stage has abandoned the nine defilements of the desire realm, and when the ninth defilement of the peak of existence is not exhausted, he is called a Non-Returner, because at that time, having abandoned the five lower fetters, he has obtained the fruit of the excellent ascetic conduct, and therefore does not return to the desire realm. Second, approaching the form realm, approaching the formless realm.
Chinese
若，现法乐，寿命究竟，身显现及五者。第一，从根本门分为五，从支分门分为九，彼等之差别，圣者之行境确定为四。第一是：彼是中有生与，行与不行般涅槃，往上投生彼等是，修习禅定后，往色究竟天去。彼增半增一切处，死殁他有顶端行，其余无色行四者。意思是说，不还者有五种，即依靠中有而显现的中有般涅槃，生下来就般涅槃的生般涅槃，其中又有作行而般涅槃和无作行而完全般涅槃，以及往上投生等。不还者往上投生有两种，即修习禅定后往色究竟天究竟处去，以及不修习而往有顶究竟处去。不还者于色界中趣近者是什么呢？即增、半增、一切处死殁而增者。不还者于色界中趣近者之外，往有顶究竟处去者，其原因是什么呢？即不修习禅定，且因寂止部分较重而生起。第二是：其余于此般涅槃，三者亦分三种后，于色近行说为九。意思是说，不还者于色界中趣近者说为九种。不还者中有般涅槃有速疾、非速疾、久远般涅槃三种。生般涅槃有生时、作行与无作行三种。往上投生有增等三种，共有九种。第三是：彼等之差别，由业自在烦恼别。意思是说，如此分类是有理由的，即九种的差别是由业、自在和烦恼的差别而产生的。中有般涅槃三种是能现前成就之业者，根利烦恼微小。生般涅槃三种是生后受报之业者，根与烦恼中等。往上投生三种，由此可知。第四是：
English
Ro. Seeing Dharma Bliss, Life's End, Body Manifestation and Five. Firstly, it is divided into five from the root gate, and into nine from the branch gate. The differences between them, the realm of the noble ones is determined as four. The first is: That is the intermediate birth and, with or without action, parinirvana, those who are reborn upwards are, after cultivating meditation, go to Akanistha. Those who increase, half increase, and in all places, die and are reborn at the peak of existence, the other four who go to the formless realm. It means that there are five types of non-returners, namely, those who manifest through reliance on the intermediate state, the intermediate parinirvana, the birth parinirvana who attain parinirvana immediately after birth, among which there are those who attain parinirvana with action and those who attain complete parinirvana without action, as well as those who are reborn upwards. There are two types of non-returners who are reborn upwards, namely, those who go to the ultimate place of Akanistha after cultivating meditation, and those who go to the ultimate place of the peak of existence without cultivating. What are those non-returners who approach the form realm? They are those who increase, half increase, and die and are reborn in all places and increase. What is the reason for those non-returners who, other than approaching the form realm, go to the ultimate place of the peak of existence? It is because they do not cultivate meditation, and arise due to the heavier part of tranquility. The second is: The rest attain parinirvana here, after dividing the three into three types, it is said to be nine who approach the form. It means that it is said to be nine types of non-returners who approach the form realm. Among the non-returners who attain intermediate parinirvana, there are three types: quick, not quick, and long-lasting parinirvana. Among the birth parinirvana, there are three types: at birth, with action, and without action. There are three types of rebirth upwards, such as increase, making a total of nine types. The third is: The differences between them, from the differences of karma, power, and afflictions. It means that there is a reason for such classification, namely, the differences of the nine types arise from the differences of karma, power, and afflictions. The three types of intermediate parinirvana are those who have the karma to achieve manifest attainment, with sharp faculties and small afflictions. The three types of birth parinirvana are those who have the karma to experience the result after birth, with medium faculties and afflictions. The three types of rebirth upwards can be known from this. The fourth is: