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Note: This Appendix is extract from the Mah膩praj帽膩p膩ramit膩艣膩stra Chapter XLIX:

The Buddha said that by the elimination of three fetters, this fruit of the unconditioned (补蝉补峁僰峁泃补辫丑补濒补) is acquired. And it is said in the Abhidharma that by the elimination of eighty-eight perverse tendencies (补苍耻艣补测补), the unconditioned fruit of entry into the stream (补蝉补峁僺办峁泃补-蝉谤辞迟补腻辫补迟迟颈辫丑补濒补) is acquired.

Definition of the srota膩pattiphala according to the canonical 蝉奴迟谤补蝉 in Sanskrit and 笔腻濒颈:

厂奴迟谤补 cited in 碍辞艣补vy膩khy膩, p. 492, l. 10鈥�14:

Tr墨峁噄 c膩sya sa峁儁ojan膩ni prah墨峁嚹乶i bhavanti parij帽膩t膩ni tadyath膩 satk膩yad峁涐梗峁璱岣� 艣墨濒补vratapar膩mar艣a vicikits膩 ca | sa e峁Ｄ佱箖 tray膩峁嚹佱箖 sa峁儁ojan膩n膩峁� prah膩峁嚹乼 srota膩panno bhavaty avinip膩tadharm膩 sa峁僢odhipar膩yana岣� saptak峁沝bhavaparama岣� saptak峁泃vo dev膩峁兣� ca manu峁�y膩峁兣� ca sa峁僺峁泃ya sa峁僤h膩vya du岣�khasy膩nta峁� kari峁�yati.

鈥� In the 蝉谤辞迟补腻辫补苍苍补, three fetters are eliminated and recognized: belief in the self, unjustified esteem for rituals and vows and doubt. By means of the destruction of these three fetters, he is 鈥槻醢�辞迟补腻辫补苍苍�� 鈥榚ntered into the stream鈥�, incapable of falling back into a bad destiny, on the way to enlightenment: for him there is rebirth a maximum of seven times; having transmigrated, having passed seven times among gods and men, he will realize the end of suffering.

鈥� Compare 惭补丑腻惫颈产丑腻峁Ｄ�, T 1545, k. 46, p. 237c26鈥�29.

The phrasing is shorter in the 笔腻濒颈 suttas (顿墨驳丑补, I, p. 156; II, p. 92, 200, 252; III, p. 107, 132; Majjhima, I, p. 34, 226; III, p. 81; 厂补峁儁耻迟迟补, V, p. 357, 379; Anguttara, I, p. 231鈥�232: II, p. 88鈥�89, 238): Idha bhikkhu 迟颈峁囜箛补峁� sa峁儁ojan膩na峁� parikkhay膩 sot膩panno hoti avinip膩tadhammo niyato sambodhipar膩yano.

The Sarv膩stiv膩din scholasticism (峁�a峁璸膩d膩bhidharma, 惭补丑腻惫颈产丑腻峁Ｄ�, 碍辞艣补, etc.) proposes a more elaborate definition of the srota膩pattiphala: it establishes a difference between the conditioned (蝉补峁僺办峁泃补) and the unconditioned (补蝉补峁僺办峁泃补) fruits and, aside from the elimination of the three fetters (蝉补峁儁辞箩补苍补) calls upon the elimination of the 88 perverse tendencies (补苍耻艣补测补). This is the definition which the 罢谤补颈迟茅 summarizes here, referring to the Abhidharma.

Dharmaskandha, T 1537, k. 3, p. 464c17鈥�26: At that time the Bhagavat was dwelling at 艢谤腻惫补蝉迟墨 in the Jetavana, in the garden of 础苍腻迟丑补辫颈峁囜笉补诲补. He said to the assembly of monks: There are four fruits of the religious life (艣谤腻尘补峁噛补辫丑补濒补): srota膩pattiphala, sak峁沝膩g膩miphala, an膩g膩miphala and arhattvaphala. Briefly, there are two kinds of srota膩pattiphala: 蝉补峁僺办峁泃补 and 补蝉补峁僺办峁泃补. The 蝉补峁僺办峁泃补 srota膩pattiphala is in the possession (辫谤腻辫迟颈) of this fruit and the grasping of this possession. The (six) indriyas and the (six) balas of the 艣补颈办峁�a, 鈥榯he ascetic who is still practicing鈥�, the 艣墨濒补 of the 艣补颈办峁�a, the 办耻艣补濒补尘奴濒补s of the 艣补颈办峁�a, the eight 尘腻谤驳补峁単补s of the 艣补颈办峁�a, as well as all the 艣补颈办峁�adharmas of the same class are called 蝉补峁僺办峁泃补 蝉谤辞迟补腻辫补迟迟颈辫丑补濒补.

鈥� The definitive elimination of the three 蝉补峁儁辞箩补苍补s and the definitive destruction of the 蝉补峁儁辞箩补苍补dharmas of the same class, namely the definitive destruction of 88 补苍耻艣补测补s and the definitive destruction of the 蝉补峁儁辞箩补苍补dharmas of the same class are called 补蝉补峁僺办峁泃补 蝉谤辞迟补腻辫补迟迟颈辫丑补濒补.

鈥� We should remember that the three 蝉补峁儁辞箩补苍补s in question here are part of the group of five 蝉补峁儁辞箩补苍补s described as lower (补惫补谤补产丑腻驳补), i.e., of 办腻尘补诲丑腻迟耻 (碍辞艣补, V, p. 84鈥�85). The 88 补苍耻艣补测补s are part of a group of 98 补苍耻艣补测补s of which the first 88 are to be abandoned by the seeing of the truths (诲补谤艣补苍补丑别测补) and the last ten by meditation (产丑腻惫补苍腻丑别测补): cf. 笔谤补办补谤补峁嘺辫腻诲补, T 1541, k. 3, p. 637a10; T 1542, K. 3, p. 702a11; J帽膩naprasth膩na, T 1544, k. 3, p. 930c20鈥�22; Mah膩vubh膩峁Ｄ�, T 1545, k. 46, p. 237c29鈥�238a1; 碍辞艣补, V, p. 13.