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English version The path of cessation due to the cause of name and form ceases. The Parinirvana (complete Nirvana) without form is called the path of cause for Nirvana without disease. Parinirvana is said to be liberation through faith. Question: What Dharma (teachings) is attained through this vision? Answer: What is attained through vision is intermediate Parinirvana, Parinirvana at birth, and the path above (Sutra). What is attained through vision are these three: intermediate Parinirvana, Parinirvana at birth, and the path above. That intermediate Parinirvana refers to attaining the path in the intermediate state between the end of this life and the beginning of the next. It is like a small spark that has burst forth but has not yet fallen; that is intermediate Parinirvana. Parinirvana at birth is like a spark that falls to the ground and is extinguished; thus, Parinirvana occurs during birth and in the intermediate state. The path above refers to what was said above. This is non-defiled wisdom, knowing what is attained through vision. Question: What is the name of this bodily attainment? Answer: Bodily attainment is conduct, and conduct, Parinirvana at birth (Sutra). This has already been said. Question: Why is it said again? Answer: It is not said again, but to explain the causes and conditions of the realms. Liberation from the desire realm and liberation from defilements—these two abandon all intermediate Parinirvana; it is not that there is no defilement in the intermediate state. Again, before liberation, the reward body (resultant body) testifies to liberation. The reward will be discussed after liberation. This is the explanation of abandoning fetters. Question: What Dharma does not abandon fetters? Answer: What does not abandon fetters are the eighth, Srotapanna (stream-enterer), and Tanukaran (one who has thinned desires) (Sutra). The eighth, Srotapanna, and Tanukaran—these three do not abandon fetters. Question: What Dharma is called the eighth? Is it referring to reaching a number? The first attainment is not the eighth. What Arhat (worthy one) is it that is born before and after, in sequence? Answer: It is like seeing and knowing birth. Just as a person has eight children, they are not initially corresponding to the eighth, but the last one corresponds. That Bhagavan (Blessed One) performs meritorious deeds, seeing the Arhat, great, without remainder, with the exhaustion of fetters. Just as the small ones are in front, the smallest has already settled, the first is said to be the eighth. If one wishes to determine the eighth according to the scriptures. Question: What are the eight names? Answer: The eight are faith, reflection, and their increase, etc. (Sutra). These are the names of ordinary people and gods. A son of a good family is equal, possessing faith and reflection. They may or --------------------------------------------------------------------------------
Chinese
信增有智慧相应、或智慧增信相应、或俱等法智发。一牢信软根、思惟牢信中根、俱牢利根，是三八。谛见作，信增，七死生有，慧增中间住，有俱依家家。有如是见地、分别地、乘乘薄地住信增，斯陀含有智慧增，中间住俱依一死生。有止住行因缘信增信解脱，有慧增见得，有俱依色行止身证。有无余因缘止信增软根、有慧增中根、有俱依利根。有是等向上，如初日出。 问：已说是广八分别生功德网。是亦不知何，是当说。 答：须陀洹，七死生、家家、中间住(修妒路)。须陀洹名二初果住，求二迹道说是乘。是故须陀洹，见身疑惑，愿失止趣尽去(恶道灭也)。软根七行天上人界乐，得要当般涅槃(乐三界福)。家家住利根，初果住，分别止因缘牢作行，是家家住般涅槃。中间住，彼中间，不必家家住般涅槃，彼要七住天人中间二般涅槃。 问：已说须陀洹。是何法薄地住？ 答：薄地斯陀含，一死、一生、中间住(修妒路)。淫行因缘薄作，住是薄地。彼斯陀含，一死、一生、二中间住。彼一说此终生天上，一还般涅槃。上分因缘薄。上分因缘名五：色欲、无色欲、憍慢、奥达吒(乱志)、无明。一生一还有来，般涅槃增多。上彼俱中间住，是不弃结。 问：是阿罗汉何法 ？ 答：阿罗汉利、软、中根(修妒路)。阿罗汉，供养是义。彼供养相似，是阿罗汉。 问：何处供养？ 答：一切众生。是三：利根、软根、中根。 问：是利根何法？ 答：利根，住劫、能坏有、无疑法(修妒路)。住劫、能坏有、无疑法，是利根。知已尽分别，结尽过去住，是故住劫。尽一切结上增义，求能得过，是故能坏有。彼有增益义，明达神通辩，无疑法得增，一切难无疑辩。是利根因缘。 问：是软根何法？ 答：软根，减法、念、护有(修妒路)。减法、念有、护有，是软根。增上去，是故意减，是减法。减法，不众生减，分别地减、分别行行是说。如所说章不诵失，彼不行分别地失。彼减，痛、事、诵、长行、观(游观)是五事减，是亦分别地减。彼思惟有得阿罗汉，劣行用住为已作念念，是世间多行种种意，如念人世俗。如世尊说，衣授(已念不离)是念坏命(用住为也)，是不护有得。阿罗汉不欲减，当不念是常大护，如贫人得财守。是软根因缘。 问：软根何等？ 答：软根，慧解脱、尽、不尽解脱报(修妒路)。慧解脱已说，俱分解脱二，尽解脱报、不尽解脱报。俱分解脱名念解脱、慧解脱。是二增去义彼义。 问：是 现代汉语译本： 问：什么是阿罗汉？ 答：阿罗汉有利根、软根、中根三种（修妒路）。阿罗汉的意思是值得供养。他们值得接受供养，所以是阿罗汉。 问：供养的对象是谁？ 答：是一切众生。阿罗汉有三种：利根、软根、中根。 问：什么是利根阿罗汉的法？ 答：利根阿罗汉，能安住于劫、能坏除有、对法无疑（修妒路）。能安住于劫、能坏除有、对法无疑，这就是利根。因为已经完全知晓并断尽了分别，断尽了过去的执着，所以能安住于劫。为了断尽一切烦恼结而不断精进，寻求超越，所以能坏除有。对于‘有’的增益之义，通达神通和辩才，对法无疑而不断增长，对于一切困难都能无疑地辩论。这就是利根的因缘。 问：什么是软根阿罗汉的法？ 答：软根阿罗汉，会减少法、念、守护‘有’（修妒路）。减少法、念‘有’、守护‘有’，这就是软根。不断增进和去除，是有意地减少，这就是减少法。减少法，不是减少众生，而是说减少分别地、减少分别行。比如所说的章节不背诵就遗失了，他们不行分别地就遗失了。这种减少，包括痛、事、诵、长行、观（游观）这五件事的减少，这也是分别地的减少。他们通过思惟而证得阿罗汉果，以低劣的行为安住于已作的念头上，世间上多行种种意，就像念人世俗一样。就像世尊所说，衣授（已经念不离）是念坏命（用住为也），这是不守护‘有’而得到的。阿罗汉不希望减少，应当不念，这是常大的守护，就像穷人得到财物一样守护。这就是软根的因缘。 问：什么是软根？ 答：软根，是慧解脱、尽解脱报、不尽解脱报（修妒路）。慧解脱已经说过，俱分解脱有两种，尽解脱报、不尽解脱报。俱分解脱又名念解脱、慧解脱。这两种不断增进和去除，就是这个意思。 问：什么是
English
English version: Question: What is an Arhat? Answer: Arhats have sharp faculties, dull faculties, and medium faculties (Sūtra). Arhat means worthy of offering. They are worthy of receiving offerings, therefore they are Arhats. Question: Who are the recipients of offerings? Answer: It is all sentient beings. There are three types of Arhats: those with sharp faculties, those with dull faculties, and those with medium faculties. Question: What is the Dharma of Arhats with sharp faculties? Answer: Arhats with sharp faculties abide in a kalpa, can destroy existence, and have no doubt about the Dharma (Sūtra). Abiding in a kalpa, being able to destroy existence, and having no doubt about the Dharma, this is having sharp faculties. Because they have completely known and exhausted discriminations, and exhausted past attachments, they can abide in a kalpa. In order to exhaust all afflictions and constantly strive, seeking transcendence, they can destroy existence. Regarding the meaning of increasing 'existence', being versed in supernormal powers and eloquence, having no doubt about the Dharma and constantly increasing, they can debate without doubt in all difficulties. This is the cause and condition of sharp faculties. Question: What is the Dharma of Arhats with dull faculties? Answer: Arhats with dull faculties decrease Dharma, mindfulness, and guarding 'existence' (Sūtra). Decreasing Dharma, being mindful of 'existence', and guarding 'existence', this is having dull faculties. Constantly increasing and removing, is intentionally decreasing, this is decreasing Dharma. Decreasing Dharma, is not decreasing sentient beings, but rather decreasing discriminated grounds, and decreasing discriminated conduct. For example, if the spoken chapters are not recited, they will be lost, if they do not practice discriminated grounds, they will be lost. This decrease includes the decrease of these five things: pain, matters, recitation, lengthy practice, and contemplation (wandering contemplation), this is also decreasing discriminated grounds. They attain Arhatship through contemplation, abiding in the thoughts of what has been done with inferior conduct, in the world they practice various intentions, just like thinking of worldly people. Just like the World Honored One said, clothing given (already mindful and not separated) is mindfulness destroying life (using abiding as well), this is obtained by not guarding 'existence'. Arhats do not wish to decrease, they should not be mindful, this is constant great guarding, just like a poor person guarding wealth they have obtained. This is the cause and condition of dull faculties. Question: What are dull faculties? Answer: Dull faculties are wisdom liberation, exhaustion liberation reward, and inexhaustible liberation reward (Sūtra). Wisdom liberation has already been spoken of, there are two kinds of liberation together, exhaustion liberation reward, and inexhaustible liberation reward. Liberation together is also called mindfulness liberation, wisdom liberation. These two constantly increase and remove, that is the meaning. Question: What is -------------------------------------------------------------------------------- 何彼解脱名？
Chinese
答：解脱，淫、色、助灭(修妒路)。欲界、色界、俱助上意住，三界灭，是三行解脱。解脱结，是故解脱。 问：是何淫助名？ 答：淫助中间，色无色想、净不净(修妒路)。增已，己身中间，己身亦增。是义是二：色想、不坏色想，彼中间色不分别。谓丘冢地色腐烂，肉脱眼溃、肠出不净，小便处百虫交乱(处共同处)，乌扇发交乱啄鼻断，分离手脚头髑髅。如是见已，淫结弃发是身谓义，及余怨斗诤诈言谄贡高憍慢为首。有彼，如是念作，谓恶解脱意定。是中间色想不净解脱二，自己身内色分别，由定无色住。如是他身念，是中间离淫想，不净解脱。三净，青赤黄白花衣为首，因缘发意念住无动，是净解脱(观四色及衣而不着)。 问：是色助？ 答：色助，无色以说(修妒路)。色弃结，发四意住，是有漏。是色助，福说俱去。 问：是何灭名？ 答：识为首，等相应灭，无漏，正受阿罗汉。 二弃结婆素跋陀三法度三𡂠末都(尽也)初功德中间说。 四阿鋡暮抄解第四(三法初功德已竟。次说第二恶也) 问：已说广功德，功德中间三法度。是何恶名？ 答：恶，苦行、爱、无明(修妒路)。苦行、爱、无明，是略 现代汉语译本 何谓解脱之名？ 答：解脱，指*、*、以及通过修习而达到的灭尽（修妒路）。在欲界、**中，通过修习来帮助上意安住，三界灭尽，这就是三种解脱行。解脱了烦恼的束缚，所以称为解脱。 问：什么是淫欲的助缘？ 答：淫欲的助缘在于中间状态，即对色界和无色界的想法、以及对净与不净的执着（修妒路）。当这些想法增长时，自身也会随之增长。这其中包含两层含义：对色想的执着和对不坏色想的执着，在这两者之间，对色的分别并不清晰。例如，看到坟墓中的尸体腐烂，肉脱落，眼睛溃烂，肠子流出不净之物，小便处有无数虫子交配（共同之处），乌鸦扇动翅膀，头发交织在一起，啄食鼻子使其断裂，手脚和头颅分离。像这样观察之后，舍弃对淫欲的执着，认识到身体的真相，以及由此产生的怨恨、争斗、欺诈、虚伪、贡高、骄慢等。对于这些，应当这样观想，从而达到厌恶和解脱，使意念坚定。这中间包含两种对色想不净的解脱：一种是对自身内部的色进行分别，通过禅定而安住于无色界；另一种是对他人身体进行观想，从而远离淫欲之想，达到不净解脱。还有三种净想，以青、赤、黄、白等颜色的花朵和衣服为首，通过因缘生起意念，安住于此而不动摇，这就是净解脱（观察四种颜色和衣服而不产生执着）。 问：什么是色的助缘？ 答：色的助缘，可以用无色来解释（修妒路）。舍弃对色的执着，发起四种意念安住，这仍然是有漏的。色的助缘，可以与福报一同舍弃。 问：什么是灭的含义？ 答：以识为首，与其相应的法一同灭尽，这是无漏的，是证得正受的阿罗汉境界。 二弃结婆素跋陀三法度三𡂠末都（尽也）初功德中间说。 四阿鋡暮抄解第四（三法初功德已竟。次说第二恶也） 问：已经说了广大的功德，功德中间的三法度。什么是恶的含义？ 答：恶，指苦行、爱、无明（修妒路）。苦行、爱、无明，是恶的简略概括。