English
English version: Breaking eighteen fetters is attainable through the four minds contemplating the truth of suffering. By practicing the 'learning-path forbearance' (习法忍, xí fǎ rěn) and 'learning-path wisdom' (习法智, xí fǎ zhì), one can sever the seven fetters binding one to the desire realm. By practicing 'comparative forbearance' (比忍, bǐ rěn) and 'comparative wisdom' (比智, bǐ zhì), one can sever the thirteen fetters binding one to the form and formless realms. By practicing 'cessation-path forbearance' (尽法忍, jìn fǎ rěn) and 'cessation-path wisdom' (尽法智, jìn fǎ zhì), one can sever the seven fetters binding one to the desire realm. By practicing 'comparative cessation-path forbearance' (尽比忍, jìn bǐ rěn) and 'comparative cessation-path wisdom' (尽比智, jìn bǐ zhì), one can sever the twelve fetters binding one to the form and formless realms. By practicing 'path-path forbearance' (道法忍, dào fǎ rěn) and 'path-path wisdom' (道法智, dào fǎ zhì), one can sever the eight fetters binding one to the desire realm. By practicing 'comparative path-path forbearance' (道比忍, dào bǐ rěn) and 'comparative path-path wisdom' (道比智, dào bǐ zhì), one can sever the fourteen fetters binding one to the form and formless realms. 'Comparative path-path wisdom' is called Sotapanna (须陀般那, Sūtuóhuánnà, Stream-enterer), truly knowing the characteristics of all dharmas. These sixteen minds possess the capacity. Among the fifteen minds, those with sharp faculties are called 'followers of the Dharma' (随法行, suí fǎ xíng), and those with dull faculties are called 'followers of faith' (随信行, suí xìn xíng). These two have not yet detached from desire and are called 'approaching the first fruit' (初果向, chū guǒ xiàng). Having not previously severed the fetters, obtaining the sixteen minds is called Sotapanna. If one has previously severed six grades of fetters and obtains the sixteen minds, it is called Sakadagami (息忌陀伽迷, Xījìtuóqiémí, Once-returner). If one has previously severed nine grades of fetters and obtains the sixteen minds, it is called Anagami (阿那迦迷, Ānàjiāmí, Non-returner). Having not previously detached from desire, severing eighty-eight fetters is why it is called Sotapanna; furthermore, because the wholesome roots of the unconditioned fruit are continuously obtained, it is called Sotapanna. Those with sharp faculties are called 'attainment through seeing' (见得, jiàn dé), and those with dull faculties are called 'faith and love' (信爱, xìn ài). If the fetters of thought have not been severed, there remain seven lifetimes; if three types of fetters of thought are severed, it is called 'householder' (家家, jiājiā), with three lifetimes remaining. The Noble Eightfold Path and the thirty-seven factors of enlightenment are called the 'stream' (流, liú), flowing towards Nirvana. Following this stream is why it is called Sotapanna, this is the Buddha's first meritorious child. Having escaped the evil paths, severing three fetters, and the three poisons of greed, hatred, and delusion becoming thin, is called Sakadagami. Furthermore, the nine types of fetters in the desire realm (highest-highest, highest-middle, highest-lowest, middle-highest, middle-middle, middle-lowest, lowest-highest, lowest-middle, lowest-lowest) are severed through seeing the truth and severed through thought. If an ordinary person first uses the conditioned path to sever six types of fetters binding one to the desire realm and enters the sixteen minds of the path of seeing the truth, they are named Sakadagami. If eight types are severed, entering the sixteenth mind of the path of seeing the truth, one type is called 'approaching the Sakadagami fruit towards Anagami'. If a disciple of the Buddha attains Sotapanna, they have merely severed three fetters. --------------------------------------------------------------------------------
Chinese
欲得息忌陀伽迷，是思惟断欲界系九种结、六种断，是名息忌陀伽迷八种断；是名一种息忌陀伽迷果向阿那伽迷。 若凡夫人先断欲界系九种结，入见谛道第十六心中，名阿那伽迷；若得息忌陀伽迷进，断三种思惟结，第九解脱道，名阿那伽迷。 阿那伽迷有九种：今世必入涅槃阿那伽迷，中阴入涅槃阿那伽迷，生已入涅槃阿那伽迷，勤求入涅槃阿那伽迷，不勤求入涅槃阿那伽迷，上行入涅槃阿那伽迷，至阿迦尼吒入涅槃阿那伽迷，到无色定入涅槃阿那伽迷，身证阿那伽迷行向阿罗汉阿那伽迷。色、无色界九种结，以第九无碍道金刚三昧破一切结，第九解脱道尽智修一切善根，是名阿罗汉果。 是阿罗汉有九种：退法、不退法、死法、守法、住法、必知法、不坏法、慧脱、共脱。濡智濡进行五种法退，是名退法。利智利进行五种法不退，是名不退法。濡智濡进利，厌思惟自杀身，是名死法。濡智大进自护身，是名守法。中智中进、不增不减处中而住，是名住法。少利智勤精进，能得不坏心解脱，是名必知法。利智大进，初得不坏心解脱，是名不坏法。不能入诸禅，未到地中诸漏尽，是名慧解脱。得诸禅亦得灭禅诸漏尽，是名共解脱。 有阿罗汉，一切有为法常厌满足，更不求功德，待时入涅 现代汉语译本：如果想要获得息忌陀伽迷（Sotāgāmin，入流果），这是指通过思惟断除欲界所系的九种结、六种断，这被称为息忌陀伽迷的八种断；这被称为一种息忌陀伽迷果向阿那伽迷（Anāgāmin，不还果）。 如果凡夫首先断除欲界所系的九种结，进入见谛道第十六心中，这被称为阿那伽迷；如果获得息忌陀伽迷后继续精进，断除三种思惟结，在第九解脱道中，这被称为阿那伽迷。 阿那伽迷有九种：今世必入涅槃阿那伽迷，中阴入涅槃阿那伽迷，生已入涅槃阿那伽迷，勤求入涅槃阿那伽迷，不勤求入涅槃阿那伽迷，上行入涅槃阿那伽迷，至阿迦尼吒（Akaniṣṭha，色界顶天）入涅槃阿那伽迷，到达无色定入涅槃阿那伽迷，身证阿那伽迷行向阿罗汉（Arhat，阿罗汉果）阿那伽迷。色界、无色界的九种结，通过第九无碍道金刚三昧破除一切结，第九解脱道尽智修一切善根，这被称为阿罗汉果。 阿罗汉有九种：退法、不退法、死法、守法、住法、必知法、不坏法、慧脱、共脱。迟钝的智慧和迟缓的精进，这五种法会退失，这被称为退法。敏锐的智慧和快速的精进，这五种法不会退失，这被称为不退法。迟钝的智慧和迟缓的精进，但厌恶思惟而自杀，这被称为死法。迟钝的智慧和大精进，自我保护，这被称为守法。中等的智慧和中等的精进，不增不减，处于中间状态，这被称为住法。稍微敏锐的智慧和勤奋的精进，能够获得不坏心解脱，这被称为必知法。敏锐的智慧和大精进，最初获得不坏心解脱，这被称为不坏法。不能进入诸禅定，在未到地中诸漏已尽，这被称为慧解脱。获得诸禅定也获得灭尽定，诸漏已尽，这被称为共解脱。 有的阿罗汉，对于一切有为法常常感到厌倦和满足，不再寻求功德，等待时机进入涅槃。
English
English version: If one desires to attain Sotāgāmin (stream-enterer), it means contemplating and severing the nine fetters and six kinds of severances related to the desire realm. This is called the eight kinds of severances of Sotāgāmin; this is called a Sotāgāmin path towards the fruit of Anāgāmin (non-returner). If an ordinary person first severs the nine fetters related to the desire realm and enters the sixteenth moment of the path of seeing, this is called Anāgāmin; if one attains Sotāgāmin and continues to progress, severing the three fetters of thought, in the ninth path of liberation, this is called Anāgāmin. There are nine kinds of Anāgāmin: Anāgāmin who will definitely enter Nirvana in this life, Anāgāmin who will enter Nirvana in the intermediate state, Anāgāmin who will enter Nirvana after being born, Anāgāmin who diligently seeks to enter Nirvana, Anāgāmin who does not diligently seek to enter Nirvana, Anāgāmin who ascends to enter Nirvana, Anāgāmin who enters Nirvana at Akaniṣṭha (the highest heaven in the realm of form), Anāgāmin who enters Nirvana upon reaching the formless samādhis, Anāgāmin who personally realizes Anāgāmin and proceeds towards Arhat (one who is worthy) Anāgāmin. The nine fetters of the form and formless realms are broken by the diamond samādhi of the ninth unobstructed path, and all fetters are destroyed. In the ninth path of liberation, one cultivates all good roots with the knowledge of the exhaustion of defilements; this is called the fruit of Arhat. There are nine kinds of Arhat: one who can fall back, one who cannot fall back, one who dies, one who protects the Dharma, one who abides in the Dharma, one who will surely know, one who is indestructible, one who is liberated by wisdom, and one who is liberated in both ways. Dull wisdom and slow progress, these five qualities lead to falling back; this is called one who can fall back. Sharp wisdom and quick progress, these five qualities do not lead to falling back; this is called one who cannot fall back. Dull wisdom and slow progress, but hating thought and committing suicide, this is called one who dies. Dull wisdom and great progress, protecting oneself, this is called one who protects the Dharma. Moderate wisdom and moderate progress, neither increasing nor decreasing, abiding in the middle, this is called one who abides in the Dharma. Slightly sharp wisdom and diligent effort, able to attain indestructible liberation of mind, this is called one who will surely know. Sharp wisdom and great progress, initially attaining indestructible liberation of mind, this is called one who is indestructible. Unable to enter the various dhyānas, with defilements exhausted in the unformed realm, this is called one who is liberated by wisdom. Having attained the various dhyānas and also attained the cessation samādhi, with defilements exhausted, this is called one who is liberated in both ways. There are Arhats who are always weary and satisfied with all conditioned phenomena, no longer seeking merit, waiting for the time to enter Nirvana. --------------------------------------------------------------------------------
Chinese
槃。有阿罗汉，求四禅、四无色定、四等心、八解脱、八胜处、十一切、入九次第、六神通，愿智阿兰若那三昧(秦言无诤。阿兰若言无事，或言空寂。旧言须菩提常行空寂，行非也，自是无诤行耳！无诤者将护众生，不令起诤，于我耳起诤，如舍利弗、目连夜入陶屋中宿，致拘迦离起诤者是也)，超越三昧熏禅三解脱门及放舍(放舍者，三脱门，空、无愿、无相。空无愿无相，即十二门念，反著者也)，更作利智勤精进，入如是诸禅功德，是名得不退法、不坏法。 若佛不出世，无佛法无弟子时，是时离欲人辟支佛出。辟支佛有三种：上、中、下。下者本得须陀般那、若息忌陀伽迷。是须陀般那于第七世生人中，是时无佛法，不得作弟子；复不应八世生，是时作辟支佛。若息忌陀伽迷二世生，是时无佛法，不得作弟子；复不应三世生，是时作辟支佛。有人愿作辟支佛，种辟支佛善根，时无佛法，善根熟，尔时厌世出家得道，名辟支佛，是名中辟支佛。有人求佛道，智力进力少，以因缘退(如舍利弗是也)，是时佛不出世，无佛法亦无弟子，而善根行熟，作辟支佛，有相好若少若多，厌世出家得道，是名上辟支佛。 于诸法中智慧浅入，名阿罗汉；中入名辟支佛；深入名佛。如遥见树，不能分别枝；小近 现代汉语译本：涅槃（Nirvana）。有阿罗汉（Arhat，已证得解脱的圣者），修习四禅（catu-jhāna，四种禅定状态）、四无色定（catasso arūpa samāpattiyo，四种无色界定）、四等心（catasso appamaññāyo，四种平等心，即慈、悲、喜、舍）、八解脱（attha vimokkha，八种解脱）、八胜处（attha abhibāyatanāni，八种胜处）、十一切入（dasa kasināyatanāni，十种一切入）、入九次第定（anupubbavihārasamāpatti，九种次第禅定）、六神通（chalabhiññā，六种神通），愿智阿兰若那三昧（ñāṇadassanavisuddhi aranha samādhi，秦语称‘无诤’，阿兰若意为‘无事’，或‘空寂’。旧时说须菩提常行空寂，此说法不正确，他实际上是行无诤行！无诤是指守护众生，不让他们产生争端，避免因我而引起争端，就像舍利弗（Sariputta）、目连（Moggallāna）夜晚在陶工的屋中住宿，导致拘迦离（Kokālika）产生争端那样），超越三昧熏禅三解脱门及放舍（三解脱门为空、无愿、无相。空、无愿、无相，即十二门念，是用来对治执着的），更加努力精进，进入这些禅定功德，这被称为获得不退法、不坏法。 如果佛不出世，没有佛法也没有佛的弟子时，这时离欲之人辟支佛（Paccekabuddha，独觉佛）出现。辟支佛有三种：上、中、下。下等的辟支佛原本证得须陀洹（Sotāpanna，入流果）、斯陀含（Sakadāgāmin，一来果）。这位须陀洹在第七世投生为人，那时没有佛法，不能成为佛的弟子；也不应该第八世投生，这时他会成为辟支佛。如果斯陀含在第二世投生，那时没有佛法，不能成为佛的弟子；也不应该第三世投生，这时他会成为辟支佛。有人发愿成为辟支佛，种下辟支佛的善根，在没有佛法的时候，善根成熟，那时厌倦世俗而出家得道，称为辟支佛，这是中等的辟支佛。有人寻求佛道，但智慧和精进力不足，因为因缘而退转（如舍利弗那样），这时佛不出世，没有佛法也没有佛的弟子，而善根修行成熟，成为辟支佛，具有或多或少的相好，厌倦世俗而出家得道，这称为上等的辟支佛。 对于诸法，智慧浅入的，称为阿罗汉；中等深入的，称为辟支佛；深入的，称为佛。就像遥远地看到树，不能分辨树枝；稍微靠近