English
If asked, from where to begin? From the Abhidharma. It says: Which dharmas are distant? They are the past and future dharmas. Which dharmas are near? They are the dharmas that are happening now and the unconditioned dharmas. 'Having occurred a long time ago and the occurrence itself is not,' means that having occurred a long time ago is not the past, and occurring a long time ago is not the future. 'Even now, it will become distant in the same way,' means that the time of the present occurrence itself, because of the difference in time, even the present occurrence will become distant. For example, the past and the future are both distant. Then, 'it is not distant in terms of function,' means that the cessation of function is not for the past, and the non-attainment of function is for the future. In the scriptures, which dharmas are near? It is said that the dharmas that are happening now and the unconditioned dharmas. For unconditioned dharmas, since there is no function, how can it be near? 'Because it is attained everywhere,' means that in all places, the cessation attained through individual analysis and the cessation attained through non-individual analysis. It would be too much from the past and the future, which means that there is also attainment. How so? Virtuous and other past and future dharmas, because in all places, they possess attainment. How can the sky, which does not have attainment itself, be established as near? If that is the case, then this statement speaks of another category. The unconditioned is also because there is no interruption, which means that it is not contained by time, therefore it is not more interrupted than the present. Even so, this means that even if you think so, if both the present and the near are near because they are near, then the past and the future and the present, because they are near, will become both distant and near. Saying this is understandable, which means it is said by the Acharya. The future is distant from the nature of dharma itself. Why? Because it has not been attained. What about the past? Because it has perished, it is distant from the nature of dharma itself. Because it is said that the antidote arises, why does the path proceed in a special way?
Chinese
应当考察“返回”等词语。从何处产生怀疑呢？因为经中这样说：断除了三种遍缚，减弱了贪欲、嗔恨和愚痴，就会一次返回。断除了与最终部分相应的五种遍缚，就不会返回。因为广说了这些，所以产生怀疑。那是不存在的，那么是什么呢？一切烦恼一次性断尽，阐述了获得。这里是作为对治解脱道而思考的，之所以这样说，是因为它是与断除的获得一同产生的。显示了如果不是无间道就不是这样。将要阐述的八十九种果、士夫作用和主果等五种已经说过的果，将会被执取，因此才说了果是沙门果的四种。如何使根增长呢？因此说了根转变。那也将会详细阐述。那也就是断除的获得，是随其应理的。比如，在有顶中，某些烦恼有六个时期。某些有五个时期。某些有四个时期。某些有三个时期。某些有两个时期。其中，在欲界中，通过见而断除的，以及在色界和无色界中，通过见真谛三者而断除的，在六个时期中获得断除。在色界和无色界中，通过见道而断除的，有五个时期。因为它们的果的获得仅仅是对治产生的缘故。在欲界中，通过修而断除的五种也是只有五种。第六种是四种，因为它们的对治产生和获得果的时期是相同的缘故。第七种和第八种也只有四种。第九种有三个时期，因为那个时期也有对治和获得果，所以取二者中的任何一个。除了有顶的最后一种之外，在色界和无色界中，通过修而断除的，只有三种。有顶的最后一种ི་ནི་二种，其对治生和果获得之时是一，故。此决定是钝根渐次者，利根者有些烦恼是五时，有些是一时，当如前者了知。大体上离贪与未离贪也应各自类似地结合。获得名为“遍知”者，经论说远离即名为遍知，是为同义语。暂且如果以“以此遍知”而认为理应是遍知，那么如何理解断除呢？答：因为将因安立于果上之故。断除是智慧的遍知之果，故将因安立于彼果上，而说为“断除的遍知”，并非因为离贪而离贪，那么是什么呢？答：有此则离贪。又从何处显示断除为遍知的音声呢？经中说：世尊告比丘们，当知诸法等，当知诸法为何？即是五取蕴。 又说：从欲贪中完全超脱者，此名为遍知等等。欲界中最初二种灭尽而为一，是指：离贪之获得无漏，有顶已损，二因皆已摧毁之故，从遍知界中超脱。彼处将解释道理。关于修道之解释是：遍知另有三种等。与最后分相符，断除也是一种遍知，是说：因为欲界之漏已尽之同义语。色界之漏已尽也是一，是说色界之贪已尽之遍知。我慢等烦恼及近烦恼，在色界中行持的其他也有，但此处安立为遍知，是因为彼处一切色之境
English
These words, such as "returning," should be examined. From where does doubt arise? Because it is said in the sutra: Having abandoned the three samyojanas (fetters), and having weakened desire, hatred, and delusion, one will return once. Having abandoned the five samyojanas that correspond to the final part, one will not return. Because these are extensively explained, doubt arises. That is not the case; so what is it? All afflictions are exhausted in one instance, and the attainment is explained. Here, it is considered as the antidote, the path of liberation, and it is said that it is because it arises together with the attainment of abandonment. It is shown that it is not the case if it is not the uninterrupted path. The eighty-nine fruits that will be explained, the action of a person, and the five fruits that have already been explained, such as the lord's fruit, will be apprehended, and therefore it is said that the fruit is the four fruits of the ascetic's state. How do the faculties increase? Therefore, it is said that the faculties transform. That will also be explained in detail. That is, the attainment of abandonment is as appropriate. For example, in the peak of existence, some afflictions have six periods. Some have five periods. Some have four periods. Some have three periods. Some have two periods. Among them, in the desire realm, those that are abandoned by seeing, and in the form and formless realms, those that are abandoned by seeing the three truths, the attainment of abandonment occurs in six periods. In the form and formless realms, those that are abandoned by seeing the path have five periods. Because the attainment of their fruit is only due to the arising of the antidote. In the desire realm, the five types that are abandoned by cultivation are also only five. The sixth is four, because the time of the arising of their antidote and the attainment of the fruit are the same. The seventh and eighth types are also only four. The ninth type has three periods, because at that time there is also the antidote and the attainment of the fruit, so one takes either of the two. Except for the last type of the peak of existence, in the form and formless realms, those that are abandoned by cultivation have only three types. The last type of the peak of existence
English
i is twofold, because the time of its antidote arising and the fruit being obtained is one. This certainty is for the gradual ones with dull faculties, but for those with sharp faculties, some afflictions are at five times, and some are at one time; it should be understood as in the former case. In most cases, being free from desire and not being free from desire should also be combined similarly as appropriate. The meaning of obtaining the name "complete knowledge" is that the scriptures say that separation is called complete knowledge, which is a synonym. For the time being, if it is considered that it should be complete knowledge by saying "if one completely knows with this," then how is abandonment understood? It is said that the reason is that the cause is attributed to the result. Abandonment is the result of the wisdom of complete knowledge, so the cause is attributed to that result, and it is said to be "abandonment of complete knowledge," not because of separation from desire. What is it then? It is because there is separation when this exists. Also, from where is it shown that abandonment is the sound of complete knowledge? It is from the sutra: The Blessed One said to the monks, "The dharmas to be completely known," and from "What are the dharmas to be completely known? They are the five aggregates of grasping." It also says: "Whatever is completely free from desire and attachment, this is called complete knowledge," and so on. In the desire realm, the first two aspects are exhausted and become one, which means: Because the attainment of freedom from desire is without outflows, the peak of existence has been destroyed, and both causes have been completely destroyed, it transcends the realm of complete knowledge. The reasoning will be explained there. The explanation of the path of meditation is: There are three other complete knowledges, and so on. Abandonment, which is in accordance with the final part, is also one complete knowledge, which is a synonym for saying: Because the outflows of the desire realm have been exhausted. The exhaustion of the outflows of the form realm is also one, which means the complete knowledge of the exhaustion of desire for form. Although there are other afflictions and near afflictions such as pride that are practiced in the form realm, the reason why it is established as complete knowledge here is that it is combined with all objects of form there.
Chinese
因为与上部的部分相应，贪欲是主要的。所以说，是色欲灭尽的遍知。所谓一切烦恼完全断绝的遍知，是指一切烦恼灭尽的遍知的意思。如果问：不是见道所断的（遍知）吗？这是因为什么，修道所断的遍知，现在在色界和无色界中所行的见道所断的（烦恼）的遍知不是不同的吗？同样，在色界和无色界中所行的见道所断的（烦恼）断绝也是三种遍知，因为这样说的缘故。因为修道所断的（烦恼）的对治不同。因为在色界和无色界中所行的修道所断的，在各个地有九种相，它们的对治无间道和解脱道九种是不同的。在色界和无色界中所行的见道所断的（烦恼）的对治，唯一的苦谛随顺智忍等是相同的。其余的是智，这是因为修道上没有忍的缘故。与最后的部分相应，是断除等的遍知，因为是修道的果的缘故。所谓与最后的部分相应的遍知，是色欲灭尽的遍知，以及一切烦恼完全断绝的遍知。说了六忍是果，那么，怎么遍知是忍的果呢？如果问：怎么不是呢？像这样，断除的遍知只是断除，因为把因安立为果的缘故，因为说遍知的果称为遍知。忍不是遍知，那么是什么呢？遍知是由遍知而知的，因为智慧的遍知是无漏的智慧的缘故。忍和智也不是一样的，如果问：因为相各不相同吗？忍是智
English
Because it corresponds to the upper part, desire is the main thing. Therefore, it is said to be the complete knowledge of the exhaustion of desire for form. The so-called complete knowledge of the complete severance of all afflictions means the complete knowledge of the exhaustion of all afflictions. If you ask: Is it not the (complete knowledge) of what is abandoned by the path of seeing? This is because of what, the complete knowledge of what is abandoned by the path of cultivation, now in the realm of form and the formless realm, is the complete knowledge of what is abandoned by the path of seeing not different? Similarly, the abandonment of what is abandoned by the path of seeing in the realm of form and the formless realm is also three kinds of complete knowledge, because it is said so. Because the antidotes to what is abandoned by the path of cultivation are different. Because what is practiced in the realm of form and the formless realm, what is abandoned by the path of cultivation, has nine aspects in each ground, and their antidotes, the nine uninterrupted paths and liberation paths, are different. The antidotes to what is abandoned by the path of seeing in the realm of form and the formless realm, the only forbearance of knowing suffering accordingly, etc., are the same. The rest are wisdom, because there is no forbearance on the path of cultivation. Corresponding to the last part, it is the complete knowledge of abandonment, etc., because it is the fruit of the path of cultivation. The so-called complete knowledge corresponding to the last part is the complete knowledge of the exhaustion of desire for form, and the complete knowledge of the complete severance of all afflictions. It is said that the six forbearances are the fruit, so how is complete knowledge the fruit of forbearance? If you ask: How is it not? Like this, the complete knowledge of abandonment is only abandonment, because the cause is established as the fruit, because the fruit of complete knowledge is called complete knowledge. Forbearance is not complete knowledge, then what is it? Complete knowledge is known by complete knowledge, because the complete knowledge of wisdom is unpolluted wisdom. Forbearance and wisdom are not the same either, if you ask: Because the characteristics are different? Forbearance is wisdom