Chinese
总之，圣者以与决择分相应的初禅地乃至四禅地之间所获得的任何禅定，从初禅到四禅之间舍弃这些时，自己如实地从初禅地乃至四禅地之间，那些也并非是空无，而是像异生一样以死亡或衰退而舍弃。这是总的定义。舍弃地是因为转移了地的缘故，这表明不是通过离欲的方式。所谓异生，异生或者转移地，或者不转移地，与决择分相应的那些，仅仅通过舍弃同类而舍弃。例如，异生获得了任何地的与决择分相应的那些，在其之前生起，当那些转移地时，以死亡而舍弃。没有离欲的，在没有转移地的情况下死亡而舍弃，即生于欲界。圣者不是那样，因为他的善根之流被见道所增上。仅仅异生那样舍弃，如何知道呢？经中说，变成卵和湿生等的异生，具有身体，但没有身体的业。论师友称，异生或者转移地，或者不转移地，仅仅通过同类而舍弃。这里说到地，就包括所有的禅定。其中，当异生从梵众天死去而转移，生于梵辅天之中时，那时通过舍弃同类而舍弃。当从初禅死去而转移，生于二禅时，那时通过舍弃地和舍弃同类而舍弃。这是因为生于梵天世界的异生们没有与决择分相应的，所以不合理，因为与决择分相应的那些在欲界产生，并且仅仅从欲界死去转移，就与那些决择分相
English
In short, when the noble one abandons those dhyanas from the first dhyana ground to the fourth dhyana ground, which are in accordance with the decisive part, from the first dhyana to the fourth dhyana, he himself, as he is, from the first dhyana ground to the fourth dhyana ground, those are not empty either, but like ordinary beings, they are abandoned by death or decay. This is the general definition. Abandoning the ground is because of the transfer of the ground, which shows that it is not through the way of detachment. The so-called ordinary being, the ordinary being either transfers the ground or does not transfer the ground, those corresponding to the decisive part are abandoned only by abandoning the similar kind. For example, the ordinary being obtains those corresponding to the decisive part of any ground, arising before it, when those transfer the ground, they are abandoned by death. Those who are not detached from desire abandon by dying without transferring the ground, that is, they are born in the desire realm. The noble one is not like that, because his stream of virtuous roots is enhanced by the path of seeing. Only ordinary beings abandon in that way, how is it known? The sutra says that ordinary beings who become eggs and moisture-born, etc., have bodies, but do not have the karma of bodies. The teacher Vasubandhu says that ordinary beings either transfer the ground or do not transfer the ground, they are abandoned only through the similar kind. Here, when the ground is mentioned, it includes all the dhyanas. Among them, when an ordinary being dies and transfers from the Brahma assembly heaven, and is born in the Brahma assistant heaven, then at that time, he abandons by abandoning the similar kind. When he dies and transfers from the first dhyana and is born in the second dhyana, then at that time, he abandons by abandoning the ground and abandoning the similar kind. This is unreasonable because the ordinary beings born in the Brahma world do not have those corresponding to the decisive part, because those corresponding to the decisive part arise in the desire realm, and only by dying and transferring from the desire realm, they correspond to those decisive parts.
Chinese
因此要舍弃。这是学问僧众也曾开示过的。如果有人问，各个凡夫获得与任何地相应的决定性因素，之后在更高层次的生命中，难道不会舍弃那些与决定性因素相应的因素吗？答：并非如此。因为仅仅是舍弃了同类。由于安住于死亡的存有状态，舍弃了那些，安住于中有状态，就已经舍弃了。因为在那之前，在生命中会舍弃的那些是不存在的，所以说仅仅通过死亡来舍弃。就像别解脱戒一样，意思是说，例如舍弃别解脱戒后，再次受戒时，就像获得了与先前不同的戒一样。为什么呢？因为是不熟悉的，并且需要努力去修持。之所以这样说，是因为不熟悉，并且需要努力去修持。因为在无始轮回中，由于不熟悉，所以无法通过脱离贪欲来获得。因为需要努力去修持，所以已经舍弃的戒律无法获得。如果存在指示界限的事物，那么界限就是间隔。指示者是指示者，即通过祈愿获得知识。如果存在，就能获得，并且能够产生已失的先前状态，能够产生未产生的状态。这就是它的含义。如果没有指示界限的事物，那么仅仅通过四种方式来产生，即从变暖开始。这些是结尾语。所谓“这些完全退失和完全丧失”，是因为经文中说“圣者舍弃了那些地，就舍弃了”，所以也说了完全退失。又因为经文中说“最初的两种也完全丧失”，所以也说了完全丧失。因此，显示了“这些”。所谓“两种退失”，是指完全把握了完全退失和完全丧失的总相，所以说了两种。所谓“完全丧失是由过失造成的”，意思是说是由烦恼造成的。所谓“完全退失并非一定如此”，意思是说，不仅仅是由过失造成的，也是由功德造成的。其中，由功德造成的就像是见道。
English
Therefore, it must be abandoned. This was also taught by the learned Sangha. If someone asks, do ordinary individuals, having obtained the decisive factors corresponding to any level, then in higher levels of life, do they not abandon those factors corresponding to the decisive factors? Answer: It is not so. Because it is only the abandonment of similar kinds. Because of abiding in the state of death, having abandoned those, abiding in the intermediate state, they have already been abandoned. Because before that, those that would be abandoned in life do not exist, so it is said that it is abandoned only through death. Like the Pratimoksha vows, it means that, for example, after abandoning the Pratimoksha vows, when taking them again, it is like obtaining vows that are different from the previous ones. Why? Because it is unfamiliar and needs to be diligently practiced. The reason for saying this is because it is unfamiliar and needs to be diligently practiced. Because in beginningless samsara, due to unfamiliarity, it is impossible to obtain through detachment from desire. Because it needs to be diligently practiced, the vows that have been abandoned cannot be obtained. If there is something that indicates the boundary, then the boundary is the interval. The indicator is the one who indicates, that is, obtaining knowledge through aspiration. If it exists, it can be obtained, and it can generate the previous state that has been lost, and it can generate the state that has not been generated. That is its meaning. If there is nothing that indicates the boundary, then it is generated only through four ways, that is, starting from becoming warm. These are the concluding words. The so-called "these completely degenerate and completely lose" is because the scriptures say "the noble ones abandon those levels, and abandon them," so it also speaks of complete degeneration. Also, because the scriptures say "the first two also completely lose," so it also speaks of complete loss. Therefore, it shows "these." The so-called "two degenerations" refers to the general nature of complete degeneration and complete loss being fully grasped, so both are mentioned. The so-called "complete loss is caused by faults" means that it is caused by afflictions. The so-called "complete degeneration is not necessarily so" means that it is not only caused by faults, but also caused by merits. Among them, that which is caused by merits is like the path of seeing.