Chinese
对于断除了欲界和色界贪欲，进入决定的瑜伽者来说，第十三心的果心被安立为不来果的心。又，从那无间之苦，以法智无漏，住在那里，异生之，地界极度超越，第八成为断除之，果位实为入流者。法智个别思择说，从那之后生起智，如此因与寂灭方便，三者以三智依次。紧接着那第十三，清净之智非除过，此心变为三果，具贪半具贪离贪。如是说。什么是现观之义呢？说，世间胜者和第十三果心与十二智，以及圣者诸谛的所知，瑜伽者现量证悟。又，此处如是现观者，所知平等证悟即是说。现观也有五种，即见之现观，断之现观，现前之现观，遍知之现观和修之现观。又，那是五种想，见与断以及，现前之自性与，遍知与修习。如是说。其中见有四种，即，如此，缘取的见，现前取之见，义的领悟见，相的见。断有四种，即，如此，完全僵化的断，第七贪欲之断，衰减之断，灭尽之断。现前有二种，即，如此，以身现前获得，以智慧个别思择。遍知即是一切。知晓那唯一真如，并且与有漏分离，那就是遍知，即九种。于集起法智遍知，于集起后智遍知，于灭尽法智遍知，于灭尽后智遍知，于道法智遍
English
For the yogi who has abandoned attachment to desire and form and entered into certainty, the thirteenth mind of fruition is established as the mind of the non-returner. Furthermore, from that uninterrupted suffering, with the Dharma-knowing, unpolluted, dwelling there, the ordinary being's, realm is extremely transcended, the eighth becomes the severed, the fruit is truly the stream-enterer. Dharma-knowing individual discernment says, from then on wisdom arises, thus cause and pacification means, the three with three wisdoms in order. Immediately following that thirteenth, pure wisdom is not the removal of faults, this mind becomes three fruits, with attachment, half with attachment, without attachment. Thus it is said. What is the meaning of Abhisamaya (manifest realization)? It is said, the worldly supreme and the thirteenth fruition mind and the twelve wisdoms, and the knowable of the noble truths, are directly realized by the yogi. Furthermore, here such Abhisamaya, the knowable is said to be equal realization. Abhisamaya also has five aspects, namely the Abhisamaya of seeing, the Abhisamaya of abandoning, the Abhisamaya of manifesting, the Abhisamaya of complete knowledge, and the Abhisamaya of meditation. Again, that is considered to be five aspects, seeing and abandoning, and, the nature of manifesting, and, complete knowledge and meditation. Thus it is said. Among them, seeing has four aspects, namely, thus, the seeing of apprehending the object, the seeing of manifest apprehension, the seeing of understanding the meaning, the seeing of characteristics. Abandoning has four aspects, namely, thus, the abandoning of complete rigidity, the abandoning of the seventh desire, the abandoning of decline, the abandoning of cessation. Manifesting has two aspects, namely, thus, manifesting with the body obtaining, individually discerning with wisdom. Complete knowledge is all. Knowing that only suchness, and separating from the contaminated, that is complete knowledge, that is nine aspects. With regard to the origin, Dharma-knowing complete knowledge, with regard to the origin, subsequent knowledge complete knowledge, with regard to cessation, Dharma-knowing complete knowledge, with regard to cessation, subsequent knowledge complete knowledge, with regard to the path, Dharma-knowing complete knowledge
Chinese
知晓，以及对于道，随知晓而完全知晓，以及对于修道，完全知晓断绝欲界的贪著，以及对于修道，完全知晓断绝色界的贪著，以及对于修道，完全知晓断绝无色界的贪著。那修习的修习有四种，即：生起修习，周遍依处修习，差别修习，以及遍尽灭修习。在此，第十三者，果位安住于心的瑜伽士，是入流果，最后有生七次者。从无始无终的轮回大海中，有生之所依，乃是四个七次之意。那四个七次是：例如，人的有生七次，人的中有的有生七次，天人的有生七次，以及天人中有的有生七次。在此，入流果的果位在心中，果位摄持的禅定道，获得无漏，其第十三者，果位从心中朝向彼岸，由欲界摄持的遍行烦恼生起时，从何处获得无漏的禅定道，那便止息。剩余的部分则不然。又，获得禅定道之果，衰损变化在此也有一些。依靠它而获得果位，能生起烦恼。如是说。这说明了道的两种形态，即：有漏和无漏。其中，有漏的有四种，即：安忍行，名之想，相之想，以及胜法。无漏道有两种，即：见道和修道。其中，见道已述说了知苦谛等十二种。将要讲述修道。如果此后瑜伽士获得了见谛，那么，同样地，由见道所断除的随眠等轮回之因，以及欲贪的断除和完全知晓的断除等的根本不存在，那该怎么办呢？说：应当知晓，只要轮回存在，痛苦就存在。因为修道所断除的也是轮回之因，所以随眠等也是因。
English
Knowing, and for the path, fully knowing following knowing, and for the path of meditation, fully knowing the detachment from desire realm attachment, and for the path of meditation, fully knowing the detachment from form realm attachment, and for the path of meditation, fully knowing the detachment from formless realm attachment. That meditation has four meditations, namely: meditation on arising, meditation on pervasive dependence, meditation on difference, and meditation on complete cessation. Here, the thirteenth, the yogi whose fruit abides in the mind, is a stream-enterer, one who has seven more lives. From the beginningless and endless ocean of samsara, the basis of existence is indeed four sets of seven, which means. Those four sets of seven are: for example, seven lives as a human, seven lives as a human intermediate being, seven lives as a god, and seven lives as a god intermediate being. Here, the fruit of stream-entry is in the mind, the meditative path that gathers the fruit, becomes attained without outflows, and its thirteenth, the fruit goes beyond the mind, when the all-entangling afflictions gathered by desire arise, from where the meditative path without outflows is attained, that ceases. The remaining part is not. Also, the fruit of the meditative path is attained, deterioration and change also occur here to some. By relying on it, the fruit is attained, it causes afflictions to arise. Thus it is said. This explains two aspects of the path, namely: with outflows and without outflows. Among them, there are four with outflows, namely: forbearance practice, the perception of name, the perception of sign, and supreme Dharma. There are two paths without outflows, namely: the path of seeing and the path of meditation. Among them, the path of seeing has already explained the twelve knowledges such as knowing the truth of suffering. The path of meditation will be explained. If after that the yogi obtains the seeing of truth, then, similarly, what should be abandoned by the path of seeing, such as latent tendencies and other causes of samsara, and the root of abandoning desire and attachment and completely knowing abandonment does not exist, then what should be done? It is said: it should be known that as long as samsara exists, suffering exists. Because what is abandoned by the path of meditation is also the cause of samsara, therefore latent tendencies and so on are also causes.