Chinese
沉溺于酒或不沉溺于酒，无论自杀或不自杀，都会从现法乐住的禅定中退失。第二种是：其他与前者相同，如果自己断绝自己的生命而杀死自己，则不会退失。第三种是：以前经常串习，因此守护对欲妙的心，不因此而沉溺，则不会退失。第四种是：以前恭敬地串习，因此无论是否沉溺于欲妙，都不会退失，但不能完全调伏信等诸根使之锐利。第五种是：以前具有两种串习，因此无论是否沉溺，都不会退失，并且能够完全调伏迟钝的根使之锐利。第六种是：以前具有两种串习，因此无论是否沉溺于欲妙，都不会退失，并且由于自性根器锐利，因此不需要调伏根器。前五种是从一开始就是那种种类，后一种是成为能够证悟的对象，是从修习而产生的，以及一开始就是那种种类两种。克什米尔人说：有些从一开始就是那种种类，有些是从修习而产生的。意思是除了第一种之外，其他五种都有从一开始就是那种种类，以及从先前修习而产生的两种。在《俱舍论释》中说：具有完全退失之法者，也并非必定会退失，也不是属于能够证悟的类别，而是因为存在的缘故才这样说。如果这样做，那么在三界中都可以有六种阿罗汉。按照那些认为从必定会完全退失到能够现证之间转变的观点，在欲界中有六种，而在上二界中则有不从住处产生和不退转之法两种，因为在那两种界中，不可能有完全退失和思维死亡，以及根器增上的情况。显然，所说的后一种观点与此论典相符。第六品，关于界的详细分类，分为二：总说三界的九种，即“在欲界中行持”等，因为各自的业而不同地产生，所以是异生。圣者的法是
English
Whether indulging in intoxication or not, whether committing suicide or not, one will degenerate from the meditative absorption of dwelling in bliss in the present life. The second is: the other is the same as the former, and if one cuts off one's own life and kills oneself, one will not degenerate. The third is: because one is previously constantly familiar with it, one guards one's mind towards desirable qualities, and if one is not intoxicated by them, one will not degenerate. The fourth is: because one is previously respectfully familiar with it, whether one is intoxicated by desirable qualities or not, one will not degenerate, but one will not be able to completely subdue the faculties such as faith and make them sharp. The fifth is: because one previously possesses two familiarities, whether one is intoxicated or not, one will not degenerate, and one will be able to completely subdue dull faculties and make them sharp. The sixth is: because one previously possesses both familiarities, whether one is intoxicated by desirable qualities or not, one will not degenerate, and because one's nature is sharp, one does not need to subdue the faculties. The first five are those of that kind from the beginning, and the latter is one who has become worthy of realization, who has arisen from training, and two who are of that kind from the beginning. The Kashmiris say: Some are of that kind from the beginning, some have arisen from training. This means that except for the first, the other five have two kinds: those who are of that kind from the beginning, and those who have arisen from previous training. In the commentary on the Treasury of Knowledge, it is said: Those who have the nature of completely degenerating are not necessarily going to degenerate, nor do they belong to the category of those who are able to realize, but it is said so because of existence. If this is done, then there can be six Arhats in all three realms. According to those who believe that there is a transformation from definitely completely degenerating to being able to manifest realization, there are six in the desire realm, and in the upper two realms there are two kinds: those who do not arise from dwelling and those who do not waver, because in those two realms, it is impossible to have complete degeneration and thinking of death, and the increase of faculties. It is evident that the latter view expressed is in accordance with this treatise. The sixth section, the detailed classification of the realms, is divided into two: the general explanation of the nine realms, that is, "practicing in the desire realm," etc., because they are born differently due to their own karma, they are individual beings. The Dharma of the noble ones is