English
English version: Previously, if there is a ‘śaikṣa’ (learner, one with a degree) but actually there is none, because there is no anāsrava-citta (undefiled mind), then this person should not be an ārya (noble one, one who has attained realization). If a pṛthag-jana (ordinary person, one who has not attained realization) generates a wholesome or avyākṛta-citta (neutral mind), then at that time, he should be called a vītarāga (one who is free from desire). Furthermore, neither the āryas nor the pṛthag-janas have nirvāṇa-prāpti (attainment of nirvāṇa), because they are similar to each other, so they should all be called pṛthag-janas, or all be called āryas. Just as the Dharmarāja (Dharma King, an epithet for the Buddha) said, because of generating, obtaining, and accomplishing the ten aśaikṣa-dharmas (ten dharmas of a non-learner), one is called an ārya, having permanently severed the pañcaṅga (five aggregates), and so on. Furthermore, the Bhagavan (Blessed One, an epithet for the Buddha) said: ‘Bhikkhus (monks), you should know that if someone has accomplished wholesome and unwholesome dharmas, I see that in the mind-stream (citta-saṃtāna) of these beings (sattva), the attainment of wholesome and unwholesome qualities increases without limit.’ Therefore, it is said: ‘You bhikkhus should not measure the superiority or inferiority of beings, and should not rashly judge the depth or shallowness of the virtues of pudgalas (individuals).’ And so on. Therefore, it is known that outside of the Dharma (Buddha's teachings), there must be a real ‘prāpti’ (attainment). This ‘attainment’ is of two types: one is what was not attained, was lost, and is now attained; the other is what was attained and not lost, but accomplished. It should be known that ‘aprāpti’ (non-attainment) is the opposite of this. In what dharma is there ‘attainment’ and ‘non-attainment’? In one's own mind-stream and the two nirodhas (cessations, cessation of feeling and perception and extinction), there is ‘attainment’ and ‘non-attainment’, but not in the mind-stream of other beings, because there is no accomplishment of the dharma of others; nor in the mind-stream of non-sentient beings, because there is no accomplishment of the dharma of non-sentient beings; nor in space, because there is no accomplishment of those in space. Because there is no ‘attainment’ there, there is also no ‘non-attainment’. ‘Attainment’ is of three types: one is like a shadow following a form, one is like a bull king leading the way, and one is like a calf following behind. The first type of ‘attainment’ is mostly like anivṛtāvyākṛta-dharmas (uncovered neutral dharmas). The second type of ‘attainment’ is mostly like the attainment of wholesome dharmas of the desire realm (kāmadhātu) when reborn in the desire realm after dying in the higher realms (ūrdhvabhūmi, form and formless realms). The third type of ‘attainment’ is mostly like prajñā (wisdom) arising from hearing and contemplation (śruta-cintā-mayī prajñā), etc., except for sahaja (innate) attainments. Here, a brief vibhāṣā (commentary) should be made. That is, the wholesome, unwholesome, and form dharmas of the desire realm do not have prior-life attainment, but only have co-emergent and subsequent attainment. Except for cakṣu-śrotra-jñāna (eye and ear consciousness) and nirmāṇa-citta (mind of transformation), and excluding a small portion. If it is īryāpatha (manner of walking, standing, sitting, and lying down), śilpasthāna (crafts), those who are extremely skilled, all other uncovered neutral dharmas, and savṛtāvyākṛta-vijñapti-rūpa (covered neutral indicative form), only have co-emergent attainment. Because the power is weak, there is no prior or subsequent attainment. All other dharmas may have prior, subsequent, and co-emergent attainment. The attainment of wholesome dharmas is only wholesome, the attainment of unwholesome dharmas is only unwholesome, the attainment of neutral dharmas is only neutral, the attainment of desire realm dharmas --------------------------------------------------------------------------------
Chinese
唯欲界。色界法得唯色界。无色界法得唯无色界。无漏法得通三界及无漏法。无漏法者。谓道谛三无为。俱不系故。道谛得唯无漏非择灭得通三界。择灭得色无色界。道力起者即堕彼界。无漏道力起者是无漏故。无漏法得总说有四种。学法得唯学。无学法得唯无学。非学非无学法得有三种。非学非无学法者。谓诸有漏及无为有漏。及非择灭得唯非学非无学。择灭得学道力起者唯学。无学道力起者唯无学。世间道力起者。唯非学非无学。见所断法得唯见所断。修所断法得唯修所断。非所断法得有三种。谓修所断及非所断。非所断法者。谓道谛及无为。道谛得唯非所断。非择灭得唯修所断。不染污故。是有漏故。故择灭得。世间道力起者。唯修所断。无漏道力起者唯非所断。一切非得皆唯无覆无记性摄。非如前得有差别义。然过去未来法一一各有三世非得。现在法无现在非得。得与非得性相违故。无有现在可成就法。不成就故。然有过去未来非得。欲色无色界及无漏法一一皆有三界非得。无有非得是无漏者。非得中有异生性故。如说。云何异生性。谓不获圣法。不获即是非得异名。又诸非得唯无记性。故非无漏。 已离第三静虑染。未离第四静虑染。第四静虑地心心所灭。有不相应法名无想定。虽灭一切心心所法而 现代汉语译本：只有欲界（Kāmadhātu，佛教宇宙观中最低的界，众生多具强烈欲望）的法才能获得‘唯’（指仅限于此界）。没有法能够获得‘唯无’（指仅限于没有此界）。无漏法（Anāsrava-dharma，超越轮回的法）能够通于三界（Tridhātu，欲界、色界、无色界）及无漏法。无漏法指的是道谛（Mārga-satya，通往解脱的真理）和三种无为法（Asaṃskṛta-dharma，不生不灭的法）。因为它们都不受束缚。道谛能够获得‘唯无漏’，非择灭（Apratisaṃkhyā-nirodha，非由智慧力而达到的灭）能够通于三界。择灭（Pratisaṃkhyā-nirodha，由智慧力达到的灭）能够通于色界和无色界。如果世间道力（指有漏的修行力量）生起，就会堕入相应的界。如果无漏道力生起，因为它是无漏的。无漏法总的来说有四种。学法（Śaikṣa-dharma，还在学习阶段的法）能够获得‘唯学’。无学法（Aśaikṣa-dharma，已经完成学习的法）能够获得‘唯无学’。非学非无学法（Na śaikṣa-nāśaikṣa-dharma，既非学法也非无学法）有三种。非学非无学法指的是所有有漏法（Sāsrava-dharma，与烦恼相关的法）和无为法中的有漏法。以及非择灭能够获得‘唯非学非无学’。择灭，如果学道力生起，则为‘唯学’；如果无学道力生起，则为‘唯无学’；如果世间道力生起，则为‘唯非学非无学’。 见所断法（Darśana-heya-dharma，通过见道断除的烦恼）能够获得‘唯见所断’。修所断法（Bhāvanā-heya-dharma，通过修道断除的烦恼）能够获得‘唯修所断’。非所断法（Na heya-dharma，无法断除的法）有三种，指的是修所断法和非所断法。非所断法指的是道谛和无为法。道谛能够获得‘唯非所断’。非择灭能够获得‘唯修所断’，因为它是不染污的，并且是有漏的。因此，择灭能够获得相应的属性。如果世间道力生起，则为‘唯修所断’；如果无漏道力生起，则为‘唯非所断’。一切非得（Aprāpti，未获得的状态）都属于无覆无记性（Anivṛtāvyākṛta，不覆盖善恶且无法记说的性质）。不像之前的‘得’（Prāpti，获得的状态）那样有差别。然而，过去和未来的法各自都有三世的非得。现在的法没有现在的非得，因为‘得’和‘非得’的性质相反。没有现在可以成就的法，因为没有不成就的法。然而，有过去和未来的非得。欲界、色界、无色界以及无漏法，各自都有三界的非得。没有非得是无漏的，因为非得中存在异生性（Pṛthag-janatva，凡夫的性质）。如经中所说：‘什么是异生性？’指的是没有获得圣法。没有获得，就是非得的另一种说法。而且，所有的非得都只有无记性，因此不是无漏的。 已经离开了第三禅定（Dhyāna，禅定）的染污，但还没有离开第四禅定的染污。在第四禅定之地，心和心所（Citta-caitta，心理活动及其属性）灭尽，有一种不相应行法（Cittaviprayuktasaṃskāra-dharma，既非色法也非心法的存在）叫做无想定（Asaṃjñāsamāpatti，无想定的状态）。虽然灭尽了一切心和心所法，但...
English
English version: Only the dharmas of the Kāmadhātu (desire realm, the lowest realm in Buddhist cosmology, where beings have strong desires) can attain 'only' (meaning limited to this realm). No dharma can attain 'only not' (meaning limited to not having this realm). Anāsrava-dharma (untainted dharmas, those beyond the cycle of rebirth) can pervade the Tridhātu (three realms: desire, form, and formless) and Anāsrava-dharma. Anāsrava-dharma refers to the Mārga-satya (the truth of the path to liberation) and the three Asaṃskṛta-dharmas (unconditioned dharmas, those that neither arise nor cease). Because they are not bound. The Mārga-satya can attain 'only untainted,' and Apratisaṃkhyā-nirodha (cessation not attained through wisdom) can pervade the three realms. Pratisaṃkhyā-nirodha (cessation attained through wisdom) can pervade the Rūpadhātu (form realm) and Arūpadhātu (formless realm). If worldly path power (referring to tainted practice power) arises, it will fall into the corresponding realm. If untainted path power arises, it is untainted. Generally speaking, there are four types of untainted dharmas. Śaikṣa-dharma (dharmas still in the learning stage) can attain 'only learning.' Aśaikṣa-dharma (dharmas that have completed learning) can attain 'only no learning.' Na śaikṣa-nāśaikṣa-dharma (neither learning nor no learning dharmas) are of three types. Na śaikṣa-nāśaikṣa-dharma refers to all Sāsrava-dharma (dharmas associated with afflictions) and the tainted dharmas among the Asaṃskṛta-dharmas. And Apratisaṃkhyā-nirodha can attain 'only neither learning nor no learning.' Pratisaṃkhyā-nirodha, if learning path power arises, then it is 'only learning'; if no learning path power arises, then it is 'only no learning'; if worldly path power arises, then it is 'only neither learning nor no learning.' Darśana-heya-dharma (afflictions to be abandoned through the path of seeing) can attain 'only to be abandoned by seeing.' Bhāvanā-heya-dharma (afflictions to be abandoned through the path of cultivation) can attain 'only to be abandoned by cultivation.' Na heya-dharma (dharmas that cannot be abandoned) are of three types, referring to dharmas to be abandoned by cultivation and dharmas not to be abandoned. Na heya-dharma refers to the Mārga-satya and Asaṃskṛta-dharma. The Mārga-satya can attain 'only not to be abandoned.' Apratisaṃkhyā-nirodha can attain 'only to be abandoned by cultivation,' because it is not defiled and is tainted. Therefore, Pratisaṃkhyā-nirodha can attain the corresponding attributes. If worldly path power arises, then it is 'only to be abandoned by cultivation'; if untainted path power arises, then it is 'only not to be abandoned.' All Aprāpti (non-attainment) belong to Anivṛtāvyākṛta (uncovered and unrecordable nature). Unlike the previous 'Prāpti' (attainment), there are differences. However, past and future dharmas each have non-attainment in the three times. Present dharmas do not have present non-attainment, because the natures of 'attainment' and 'non-attainment' are opposite. There are no present dharmas that can be attained, because there are no dharmas that are not attained. However, there are past and future non-attainments. The Kāmadhātu, Rūpadhātu, Arūpadhātu, and Anāsrava-dharma each have non-attainment in the three realms. No non-attainment is untainted, because Pṛthag-janatva (the nature of ordinary beings) exists in non-attainment. As it is said in the sutras: 'What is Pṛthag-janatva?' It refers to not obtaining the holy dharma. Not obtaining is another way of saying non-attainment. Moreover, all non-attainments only have unrecordable nature, therefore they are not untainted. Having already left the defilements of the third Dhyāna (meditative absorption), but not yet left the defilements of the fourth Dhyāna. In the realm of the fourth Dhyāna, Citta-caitta (mental activities and their attributes) cease, and there is a Cittaviprayuktasaṃskāra-dharma (neither form nor mind existence) called Asaṃjñāsamāpatti (state of non-perception). Although all Citta-caitta cease, but... --------------------------------------------------------------------------------