Chinese
即名为信解。第二是，之前的随法行者在果位时，以更加殊胜的智慧现见，因此称为见得。以加行区分有唯是果位住者和具殊胜者两种。第一是，安住于果位，不为殊胜果位的缘故而精进于道。第二是与此相反。以根器和加行区分的这两种，对于中间的两种果位也应如是观待。在根器利钝等之中，信和随法行者。在入流的入者之时解释说：在果位住之时没有解释。如果以入流的生之差别来区分，则有至多七次往返和种姓至种姓生两种。第一是，总的来说三界中有什么修断呢？即欲界和，四禅和，四无色界，即九地各自也有小、中、大三种修断烦恼，并且每一个也分为小、中三种，因此有九九种。对于这些，除了有顶之外，都以世间道断除，而有顶唯以出世间道断除。其中至多七次往返者，具有三种差别：果的差别是安住于唯是果位，断的差别是没有断除欲界的修断，生的差别是取了欲界的天或人的七次生，并在第七次显现苦的边际。第二是种姓至种姓生也有三种差别：断的差别是从欲界的修断三种或四种中解脱，第五种没有断除，对治的差别是获得了断除之对治的无漏根器。生的差别是取了欲界的天或人的二或三次同类生之后而入于寂灭。第二双是关于一来果的，分为入和住两种。第一是，入流者断除了欲界的五种修断，并在断除第六种时，称为渐次一来入者。以见道先前断除了欲界的第六种烦恼，第九种没有断除，现在以见道
English
It is called faith-understanding. The second is that the previous follower of the Dharma, when in the state of fruition, sees with superior wisdom, therefore it is called "attainment through seeing." Distinguishing by application, there are two types: those who merely abide in the fruition and those who are distinguished. The first is that one who abides in the fruition does not strive on the path for the sake of a superior fruition. The second is the opposite of this. These two distinctions based on faculties and application should be viewed in the same way for the two intermediate fruits as well. Among the keenness and dullness of faculties, there are those who follow faith and the Dharma. The commentary explains this in the context of entering the stream-enterer, but there is no explanation in the context of abiding in the fruition. If we distinguish the stream-enterer by the difference of birth, there are at most seven rebirths and birth from lineage to lineage. The first is, in general, what is to be abandoned by cultivation in the three realms? That is, the desire realm, the four dhyanas, and the four formless realms, that is, each of the nine grounds also has small, medium, and large afflictions to be abandoned by cultivation, and each of these is also divided into small, medium, and large, so there are nine nines. These are abandoned by the worldly path except for the peak of existence, and the peak of existence is abandoned only by the supramundane path. Among these, the one with at most seven rebirths has three distinctions: the distinction of the fruit is abiding in the mere fruit, the distinction of abandonment is not having completely abandoned the afflictions to be abandoned by cultivation in the desire realm, and the distinction of birth is taking seven births as gods or humans in the desire realm, and manifesting the end of suffering in the seventh. The second, birth from lineage to lineage, also has three distinctions: the distinction of abandonment is being liberated from three or four types of afflictions to be abandoned by cultivation in the desire realm, the fifth not being abandoned, and the distinction of antidote is obtaining the uncontaminated faculties that are the antidote to those abandoned. The distinction of birth is taking two or three similar births as gods or humans in the desire realm and then entering into nirvana. The second pair is about the once-returner, divided into entering and abiding. The first is that the stream-enterer has abandoned the five types of afflictions to be abandoned by cultivation in the desire realm, and when striving to abandon the sixth, it is called the gradual once-returner. Having previously abandoned the sixth affliction of the desire realm with the path of seeing, and not having abandoned the ninth, now with the path of seeing