Chinese
又，从有顶以世间道不能断离贪欲，因为断离它的贪欲唯需出世间道。从有顶之外的其他地断离贪欲的方式有两种：以世间道的寂静和粗猛二者断离贪欲，以及以出世间道断离贪欲。第二是：以世间道的离贪者，对圣者有离贪的获得两种。有些说以出世间道，舍弃后也不具烦恼之故。如从有顶的半分解脱，以及如生于上方一样不具。意思是说，以世间道断离贪欲的圣者，有离贪的获得两种，即已逝和未逝两种。有些人说，以出世间道也有断离贪欲的两种，因为即使舍弃了上地的道，也不具其烦恼，这种说法并不普遍，因为从有顶的半分解脱者，即使舍弃了先前的道，也不具烦恼，并且如生于第一禅之上方一样，不具先前的烦恼。第三，以何地断离贪欲：无漏无碍者，从一切中离贪。胜过三地以禅定或近分，或尽解脱。非从上地的近分，以八胜过自上地。意思是说， 第一禅的近分无碍者，能从自身、上地、下地的一切中断离贪欲，因为它能作为那三地的真实对治。三地以下胜过三地，即从二地获得断离贪欲的解脱，即从禅定的正行或近分获得最终的解脱。第四等的最终解脱道，不是从近分获得，而是仅从正行获得。无漏的四禅定、无色界的前三者，殊胜禅定和八者能胜过自身和下地，因为它能使那些地远离贪欲。第四，所缘相上，有真实和间接两种。第一是：世间道的解
English
Furthermore, one cannot sever attachment with mundane paths from the peak of existence, because only a transcendent path is needed to sever its attachment. There are two ways to sever attachment from realms other than the peak of existence: severing attachment with both the peaceful and coarse mundane paths, and severing attachment with the transcendent path. The second is: For the noble ones who sever attachment with mundane paths, there are two types of attainment of severance. Some say that even with the transcendent, because abandoning it does not entail possessing afflictions. Like liberation from half of the peak of existence, and like being born above, one does not possess them. This means that for the noble ones who sever attachment with mundane paths, there are two types of attainment of severance: those who have passed away and those who have not. Some say that there are also two types of severing attachment with the transcendent path, because even if one abandons the path of a higher realm, one does not possess its afflictions. This statement is not universally true, because for those liberated from half of the peak of existence, even if they abandon the previous path, they do not possess afflictions, and like being born above the first dhyana, they do not possess previous afflictions. Third, from which realm does one sever attachment: With the stainless unimpeded, one severs attachment from all. To overcome the three realms, either through dhyana or proximity, or the liberation of exhaustion. Not from the proximity of the higher realms, with the eight one overcomes one's own higher realm. This means that, With the unimpeded proximity of the first dhyana, one can sever attachment from oneself, the higher realms, and all the lower realms, because it can act as the actual antidote to those three realms. Below the three, one overcomes the three realms, that is, one obtains liberation from severing attachment from two realms, that is, one obtains the final liberation from the actual practice or proximity of dhyana. The final liberation path of the fourth, etc., is not obtained from proximity, but only from actual practice. The four stainless dhyanas, the first three of the formless realm, the special dhyana, and the eight can overcome oneself and the lower realms, because it can make those realms free from attachment. Fourth, regarding the object aspect, there are two types: actual and indirect. The first is: The liberation of the mundane path
Chinese
如是等。无间道次第而行，寂等粗等种种相，上下品之所行境。此谓之，世间之解脱道与无间道之所缘，次第而行，解脱道以上地寂等之相为所行境，无间道以下地粗等之相为所行境之故。二是，若于不动之尽智，若非不生之智慧，尽知或无学见，此乃一切阿罗汉。此谓之，若阿罗汉是不动之法者，从尽知之智生二法，其尽知之智，或生无学之见。见者一切阿罗汉皆有之，彼于利钝二根皆有之故。二是沙门果之建立，具有体性差别，断诤论，决疑惑，得法等四。初中有，词义与边际观察二者。初者，沙门之法是无垢道，果为有为无为，彼等八十九。解脱道与尽等俱。此谓之，沙门法之体性是无垢无漏之无间道，彼之法果有二，即有为与无为二者。彼等若分别之，各有八十九，见断所断之解脱道八，尽灭谛俱，九地修断所断之解脱道九九八十一，尽灭谛俱。有因顺与离果二者，解脱道是因顺，灭谛等是离果故。二是边际观察中，有说，若是沙门法之果，则周遍于四果中任何一果，若如是，则彼获得者，则周遍于获得其他任何一果之补特伽罗，以承许之故。若许，则释迦牟尼佛法者，应是彼，以是故，以是沙门法之灭谛之所住之补特伽罗之故。若许根本，则安住于彼四者中之阿罗汉果
English
Such as these. The path of non-interruption proceeds in order, with aspects such as tranquility and coarseness, being the objects of practice for upper and lower levels. This refers to the objects of focus for the worldly liberation path and the path of non-interruption. Proceeding in order, the liberation path makes the upper levels, with aspects such as tranquility, its object of practice. The path of non-interruption makes the lower levels, with aspects such as coarseness, its object of practice. Secondly: If from the unmoving knowledge of cessation, If not the wisdom of non-arising, Knowing cessation or non-learning view, This is for all Arhats. This means, if an Arhat is of the nature of immovability, then two dharmas arise from the wisdom of knowing cessation: either the wisdom of knowing its cessation, or the view of non-learning arises. That view is present in all Arhats, because it is present in both sharp and dull faculties. Secondly, the establishment of the fruits of the ascetic path, with essence and distinctions, refuting disputes, resolving doubts, and the manner of attainment, are fourfold. In the first, there are two: the meaning of the words and the examination of the limits. The first is: The ascetic path is the stainless path, The fruit is conditioned and unconditioned, These are eighty-nine, With the liberation path and cessation, etc. This means that the essence of the ascetic path is the uninterrupted path of stainlessness and freedom from defilements, and its fruit has two aspects: conditioned and unconditioned. If these are distinguished separately, there are eighty-nine each: eight liberation paths that abandon what is to be abandoned by seeing, together with cessation and the truth of cessation; eighty-one liberation paths that abandon what is to be abandoned by meditation on the nine grounds, together with cessation and the truth of cessation. There are two types of results: causal correspondence and separation. The liberation path is causal correspondence, and the truths of cessation are the result of separation. Secondly, in the examination of the limits, some say that if it is the fruit of the ascetic path, then it is pervasive of any one of the four fruits. If so, then the person who attains it is pervasive of the person who attains any other fruit, because it is accepted. If accepted, then the Dharma of Shakyamuni Buddha, should be that, therefore, because it is the person who abides in the truth of cessation of the ascetic path. If the root is accepted, then abide in the Arhat fruit among those four.
Tibetan
ས་པའི་གང་ཟག་ཏུ་ཐལ། གཞན་གསུམ་ལ་དོགས་པ་མེད་པའི་ཕྱིར། འདོད་ན། དགྲ་བཅོམ་འབྲས་གནས་ཡིན་པར་ཐལ། དེ་ཡང་འདོད་ན། ཐེག་དམན་གྱི་གང་ཟག་ཡིན་པར་ཐལ་ལོ། །ཁ་ཅིག །རྒྱུན་ཞུགས་སྲིད་པ་ལན་བདུན་པ་ཡིན་ན། འདོད་པར་རིས་མཐུན་གྱི་སྐྱེ་སྲིད་བདུན་ལེན་པར་ངེས་པས་ཁྱབ་ཟེར་ན། མ་ངེས་པའི་རྒྱུན་ཞུགས་སྲིད་པ་ལན་བདུན་པ་བ་ཆོས་ཅན། དེར་ཐལ། དེའི་ཕྱིར་ཏེ། ལུང་ལས། ལན་བདུན་པ་ལ་སྐྱེ་འཕགས་གཉིས། །འཕགས་པ་ལའང་ངེས་མ་ངེས། །ཞེས་འདོད་པ་ཡོད་དོ། །ཁ་ཅིག །ཕྱིར་འོང་ཞུགས་པ་ཡིན་ན། མཐོང་ལམ་པ་ཡིན་པས་ཁྱབ་ཟེར་ན། འདོད་ཉོན་དྲུག་པའི་དངོས་གཉེན་བར་ཆད་མེད་ལམ་ལ་གནས་པའི་རྒྱུན་ཞུགས་འབྲས་གནས་ཆོས་ཅན། དེར་ཐལ། དེའི་ཕྱིར། དེར་ཐལ། འབྲས་བུ་རིམ་གྱིས་ཐོབ་པའི་ཕྱིར་འོང་ཞུགས་པ་ཡིན་པའི་ཕྱིར། འདོད་ན། མ་ཡིན་པར་ཐལ། སྒོམ་ལམ་པ་ཡིན་པའི་ཕྱིར། དེར་ཐལ། རྒྱུན་ཞུགས་འབྲས་གནས་ཡིན་པའི་ ཕྱིར། ཁ་ཅིག་ཕྱིར་མི་འོང་འབྲས་གནས་ཡིན་ན། དེ་དགུ་ཟད་པས་ཕྱིར་མི་འོང་། །ཞེས་པའི་སྐབས་ནས་དངོས་བསྟན་གྱི་ཕྱིར་མི་འོང་འབྲས་གནས་ཡིན་པས་ཁྱབ་ཟེར་ན། འབྲས་བུ་ཐོད་རྒལ་བའི་ཕྱིར་མི་འོང་འབྲས་གནས་ཆོས་ཅན། དེར་ཐལ། དེའི་ཕྱིར། གཟུགས་སུ་ཉེར་འགྲོའི་ཕྱིར་མི་འོང་ཡིན་ན། གཟུགས་ཀྱི་རྟེན་ལ་མྱང་འདས་མངོན་དུ་བྱེད་པས་ཁྱབ་ཟེར་ན། གཟུགས་སུ་ཉེར་འགྲོའི་ཕྱིར་མི་འོང་གོང་འཕོ་སྲིད་རྩེའི་མཐར་ཐུག་འགྲོ་ཆོས་ཅན། དེར་ཐལ། དེའི་ཕྱིར། ཁ་ཅིག་དགྲ་བཅོམ་པ་ཡིན་ན། དགྲ་བཅོམ་དྲུག་འདོད་དེ་དག་ལས། །ཞེས་པའི་སྐབས་ནས་དངོས་སུ་བསྟན་པའི་དགྲ་བཅོམ་པ་ཡིན་པས་ཁྱབ་ཟེར་ན། ཐུབ་པ་སངས་རྒྱས་བཅོམ་ལྡན་འདས་ཆོས་ཅན། དེར་ཐལ། དེའི་ཕྱིར། དེར་ཐལ། སངས་རྒྱས་གཉིས་དང་ཉན་ཐོས་བདུན། །ཞེས་པའི་སྐབས་ནས་དངོས་སུ་བསྟན་པའི་གང་ཟག་ཡིན་པའི་ཕྱིར། འདོད་ན་དགྲ་བཅོམ་འབྲས་གནས་ཡིན་པར་ཐལ་ལོ། །གཉིས་པ་ནི། འབྲས་བུ་བཞིར་རྣམ་བཞག་པ་ནི། །རྒྱུ་ལྔ་དག་ནི་སྲིད་ཕྱིར་རོ། །འབྲས་ལ་སྔོན་ལམ་བཏང་བ་དང་། །གཞན་ཐོབ་པ་དང་ཟད་བསྡོམས་དང་། །ཤེས་པ་བརྒྱད་ཚན་ཐོབ་པ་དང་། །རྣམ་པ་བཅུ་དྲུག་ཐོབ་པའོ། །ཞེས་པ་སྟེ། དགེ་སྦྱོང་ཚུལ་གྱི་འབྲས་བུ་བརྒྱད་ཅུ་རྩ་བཞི་བཤད་པས་མདོ་ལས་འབྲས་བུ་བཞིར་གསུངས་པ་དང་འགལ་བའི་སྐྱོན་མེད་དེ། བཞིར་བཞག་པ་ལ་རྒྱུ་མཚན་རྣམ་པ་ལྔ་སྲིད་པའི་ཕྱིར། དེ་སྲིད་དེ། འབྲས་བུ་ལ་ཞུགས་ལམ་སྔོན་དུ་བཏང་བ་དང་། གཞན་ཟག་མེད་ཀྱི་ལམ་ཐོབ་པ་དང་། ཟད་པ་
Chinese
应成为有地的补特伽罗，因为对其他三种没有怀疑的缘故。如果承认，则应成为阿罗汉果位，如果也承认，则应成为小乘的补特伽罗。有些人说：如果是预流果的七有者，则必然要取与自类相符的七次生有。如果这样说，那么不定数的预流果七有者法，应成那样，因为经中说：七有者有生圣二者，圣者也有定与不定。有些人说：如果是一来果的入流者，则必然是见道者。如果这样说，那么安住于欲界第六品的对治无间道的入流果位者法，应成那样，因为次第获得果位的一来果入流者之故。如果承认，则应成为非那样，因为是修道者之故。应成那样，因为是入流果位之故。 有些人说：如果是不还果位，那么因为灭尽九品而成为不还者。如果这样说，那么从“灭尽九品而成为不还者”的语境中直接显示的的不还果位法，应成那样，因为是果位超胜者之故。因此之故。如果成为色究竟天的不还者，那么在色界的所依上现证涅槃是周遍的。如果这样说，那么成为色究竟天的不还者，上转有顶的最终行者法，应成那样，因为那个缘故。有些人说：如果是阿罗汉，那么承许六种阿罗汉，从“六种阿罗汉”的语境中直接显示的阿罗汉是周遍的。如果这样说，那么能仁佛陀薄伽梵法，应成那样，因为那个缘故。应成那样，因为从“二佛七声闻”的语境中直接显示的补特伽罗之故。如果承认，则应成为阿罗汉果位。 第二，安立四果的原因是，五种因是存在的缘故。果位上先舍弃入流道，之后获得其他无漏道，以及灭尽
English
It should follow that it is a person with a base, because there is no doubt about the other three. If you admit it, then it should follow that it is the fruit of an Arhat. If you also admit that, then it should follow that it is a person of the Lesser Vehicle. Some say: If it is a Stream-enterer with seven existences, then it is necessarily pervasive that one must take seven existences that are consistent with one's own kind. If you say that, then the Dharma of the Stream-enterer with seven existences of uncertain number, should be like that, because the scriptures say: The seven-existence person has two births, noble and non-noble. Even among the noble ones, there are certain and uncertain. Some say: If it is a Once-returner who has entered the stream, then it is necessarily pervasive that he is a path of seeing. If you say that, then the Dharma of the Stream-enterer who abides on the immediate path of the actual antidote to the sixth affliction of desire, should be like that, because he is a Once-returner who has entered the stream because he has gradually attained the fruits. If you admit that, then it should follow that it is not like that, because it is a path of meditation. It should follow that, because it is the fruit of Stream-entry. Some say: If it is a Non-returner fruit-dweller, then because he has exhausted the nine qualities, he is a Non-returner. If you say that it is pervasive because it is the Non-returner fruit-dweller directly shown from the context of "because he has exhausted the nine qualities, he is a Non-returner," then the Dharma of the Non-returner fruit-dweller who is a super-transcendent fruit, should be like that, because of that reason. For that reason. If he becomes a Non-returner who approaches form, then it is pervasive that he manifests Nirvana on the basis of form. If you say that, then the Dharma of the Non-returner who approaches form, the ultimate goer to the peak of existence, should be like that, because of that reason. Some say: If it is an Arhat, then accepting the six Arhats, it is pervasive that the Arhat directly shown from the context of "the six Arhats" is pervasive. If you say that, then the Thubpa Buddha Bhagavan Dharma, should be like that, because of that reason. It should follow that, because it is the person directly shown from the context of "two Buddhas and seven Hearers." If you admit that, then it should follow that it is the fruit of an Arhat. Secondly, the reason for establishing the four fruits is that there are five reasons for existence. In the fruit, first abandon the path of Stream-entry, then obtain other uncontaminated paths, and exhaustion