Chinese
因为没有的缘故。被烦恼染污但未被记说的那些，有两种获得，即获得对治和延长断除的时间。因为有些知识是它们的对治，有些是延长它们的时间。这里稍微提到获得的差别，是因为基于知识的获得而说的，而且一般获得的差别也已经说过了。 那么，世俗的知识有不善和未被记说的，因此也有获得和依止它们的获得，那么它们的获得就会变成四种吗？即使是这样，也是就大多数而言，显示它们的获得是两种。日下部的人们加上了律仪的获得和完全摧毁的获得，认为是六种。第一种是经中说：“这六根非常调伏和非常禅修”，这是指眼等六根的门律仪是正念正知的自性。第二种是延长以身体为目标的烦恼，即获得内外身体的念住。克什米尔人说，那些也依次包含在后面的两种之中。或者说，两者都包含在两者之中，这样说也没有矛盾，国王的儿子这样解释道。 第二，详细解释知识。
English
Because there is no. Those that are obscured by afflictions but are unstated have two attainments: the attainment of antidotes and the attainment of prolonging abandonment. Because some knowledge is the antidote to them, and some prolongs them. Here, the distinction of attainment that is briefly explained is because it is based on the attainment of knowledge, and the distinction of general attainment has already been explained. So, since conventional knowledge has unwholesome and unstated aspects, there is also the attainment of gaining and relying on them, so would their attainment become four? Although that is so, it is shown that their attainment is two, based on the majority. The Sun-under people add the attainment of vows and the attainment of complete destruction, considering them to be six. The first is from the sutra: "These six faculties are very subdued and very meditated," which means that the door of the six faculties such as the eyes is the nature of mindfulness and awareness. The second is to prolong the afflictions aimed at the body, that is, to obtain the mindfulness of the inner and outer body. The Kashmiris say that those are also included in the latter two in order. Or, there is no contradiction in saying that both are included in both, so the prince explained. Second, detailed explanation of knowledge.