Chinese
心识非是，谓于近分及无间道，并于无色者，制止故。又云何道者，谓广生起，谓于世间及出世间道现前者。云何道地者，谓无碍等之地也。最初得地者，谓离贪欲，得初静虑等，彼地之世俗智，未来当得。云何耶？设若依无碍，由世间道，从欲离贪，得初静虑，即得无碍之地，及初静虑地之世俗智。如是依第二静虑之近分，最初得何地耶？得世俗智，第二静虑之地，及其近分之地也。乃至有顶亦如是，于彼亦得有顶之地，及其近分之地也。为离何贪故者，谓为离何地之贪故。云何得者，谓得何道也。有二种者，谓世间及出世间也。加行道等者，谓四种皆是也。得彼地及下地之无漏智也。云何耶？譬如，为离无边识处之贪故，现证无所有处之近分所摄世间道，或现证无边识处之无漏者，尔时，于无边识处之自性地，为离贪之义故，现证彼道，及得无所有处之地，彼所得之地，及如下无碍中间所得者。譬如，若有从欲界离贪，得初静虑者，彼得初静虑之地，及得无碍所摄之功德等。如是乃至有顶之间，从贪及。
English
Mind is not, because it is restricted in the near-absorption and the path of no-gap, and in the formless realms. Furthermore, what is the path? It means to arise extensively, referring to the manifest worldly and transcendental paths. What is the ground of the path? It refers to the ground of unobstructedness and so on. Obtaining the ground initially means obtaining the first dhyana and so on by being free from desire. The conventional wisdom of that ground will be obtained in the future. How so? If one relies on unobstructedness and, through the worldly path, becomes free from desire from desire and obtains the first dhyana, then one obtains the ground of unobstructedness and the conventional wisdom of the ground of the first dhyana. Similarly, relying on the near-absorption of the second dhyana, what ground does one obtain initially? One obtains the conventional wisdom, the ground of the second dhyana, and the ground of its near-absorption. It is the same up to the peak of existence. There, one also obtains the ground of the peak of existence and the ground of its near-absorption. "For the sake of abandoning which attachment?" means for the sake of abandoning the attachment of which ground? "What is obtained?" means what path is obtained? "There are two kinds" means worldly and transcendental. "The path of application and so on" means all four kinds. One obtains the stainless wisdom of that ground and the lower ground. How so? For example, to abandon the attachment to the sphere of infinite consciousness, one manifests the worldly path included in the near-absorption of the sphere of nothingness, or one manifests the stainlessness of the sphere of infinite consciousness itself. At that time, from the ground of the nature of the sphere of infinite consciousness, for the sake of abandoning attachment, one manifests that path and obtains the ground of the sphere of nothingness, the ground that is obtained, and what is obtained in between the lower unobstructedness. For example, if one abandons desire from the desire realm and obtains the first dhyana, then one obtains the ground of the first dhyana and obtains the qualities included in unobstructedness and so on. Similarly, up to the peak of existence, from attachment and.
Chinese
因此，将获得所有地的无漏功德。第一个“又”字表示，不仅是那个地，而且，那又是什么呢？表示也将获得其他的地。第二个“又”字也表示，不仅是超越世间的，那又是什么呢？也表示是世间的。“知尽者亦有漏”，其中的“亦”字是指无漏，即如果获得阿罗汉果位，那么听闻、思维、修习所生，以及不净观、出入息念等所有地都将获得。 “等”字包括胜处和遍处等。 “切断新搓绳”的详细解释是，例如，将新搓的绳子拉直捆紧，切断绳子后呼气一样。同样，与搓绳相似的法，像那样以第九无间道金刚喻定切断烦恼的获得，由此，如前所说的功德，不净观等存在于无学相续中的那些，通过获得的方式，就像呼气一样。这是说，对于彻底串习者来说，获得会产生。 “像呼气一样”是因为呼气是生物的特性，所以是比喻。 “若于自心获得大王位”，其中的殊胜之王就是大王位。它的本体就是大王位本身。 “若于自心获得大王位”就是于自心获得大王位，因为获得了对自心的控制。 “为诸获得一切善法者所迎接故”是指，像那样的瑜伽士，所有功德善法，都像奉献供品一样来迎接他。例如，如果获得大王位，那么各地都会进献，就像奉献衣服和饰品等来迎接一样。本应说“从境等”，但这里说“境等”，是因为境以境来表示，即如是说者与境。
English
Therefore, one will obtain the faultless qualities of all grounds. The first word "also" indicates that not only that ground, but what is it? It indicates that other grounds will also be obtained. The second word "also" indicates that not only is it beyond the world, but what is it? It also indicates that it is worldly. In "Knowing exhaustion, also with outflows," the word "also" refers to the faultless, that is, if one attains the state of an Arhat, then all the grounds arising from hearing, thinking, and meditating, as well as the mindfulness of the unattractive, exhaling, and inhaling, etc., will be obtained. The word "etc." includes the spheres of mastery and the spheres of totality, etc. The detailed explanation of "cutting a newly twisted rope" is like, for example, stretching and binding a newly twisted rope, and cutting the rope, like exhaling. Similarly, a dharma similar to a twisted rope, like that, with the ninth uninterrupted path, the Vajra-like Samadhi, cutting off the attainment of afflictions, thereby, the qualities mentioned before, the unattractive and so on, which exist in the continuum of the non-learner, through the means of attainment, it becomes like exhaling. This is to say that for those who are thoroughly habituated, attainment will arise. "Like exhaling" is a metaphor because exhaling is a characteristic of living beings. "If one obtains the great kingship in one's own mind," the supreme king is the great kingship. Its entity is the great kingship itself. "If one obtains the great kingship in one's own mind" is obtaining the great kingship in one's own mind, because one has obtained control over one's own mind. "Because they are welcomed by all those who have obtained all virtuous dharmas" means that for such a yogi, all the qualities and virtuous dharmas, like offering gifts, come to welcome him. For example, if one obtains the great kingship, then various places will offer tributes, just like offering clothes and ornaments, etc., to welcome him. One should say "from objects, etc.," but here it says "objects, etc.," because the object is indicated by the object, that is, the speaker and the object.
Tibetan
མས་ཅད་འོངས་སོ་ཞེས་བརྗོད་པ་ཡིན་ནོ། །གང་ཇི་རྙེད་པ་ཞེས་བྱ་བ་ལ། བསམ་གཏན་ལ་སོགས་པ་མངོན་དུ་བྱེད་པ་དེ་ཐམས་ཅད་མ་འོངས་པ་ཐོབ་པ་མ་ཞེ་ན། དེ་ནི་ཡོད་པ་མ་ཡིན་ཏེ། སྔོན་རྙེད་ཟིན་པ་མི་འཐོབ་བོ། །གང་ཞིག་རྙེད་དེ་རྣམ་པར་ཉམས་པ་ལས་ཡང་རྙེད་པ་དེ་ཡང་མི་འཐོབ་བོ། །གང་སྔོན་མ་རྙེད་པ་ལས་རྙེད་པ་དེ་འཐོབ་བོ། །འཁོར་བར་མ་འདྲིས་པར་ཟག་པ་མེད་པ་དང༌། དེ་དང་མཐུན་པ་གང་ཡིན་པ་དེ་ནི་མངོན་དུ་གྱུར་ན། དེ་དང་འདྲ་བ་མ་འོངས་པ་ཁྱད་པར་ཅན་འཐོབ་སྟེ། འབད་ནས་མངོན་དུ་བྱེད་པའི་ཕྱིར་རོ། །འདི་ལྟར་རྙེད་པའི་ལམ་ནི་འབད་པས་མངོན་དུ་བྱེད་པའི་ཕྱིར་རོ། །འདི་ལྟར་རྙེད་པའི་ལམ་ནི་འབད་པས་མངོན་དུ་བྱེད་པ་དེས་འཕངས་པ་སྟོབས་དང་ལྡན་པའི་ཕྱིར་མ་འོངས་པ་འཐོབ་ཀྱི། སྔོན་རྙེད་པ་ནི་འབད་པ་མེད་པར་མངོན་དུ་འགྱུར་ཏེ། དེ་བསྒོམས་ཤིང་རྙེད་པའི་ཕྱིར་རོ། །མཚར་ཅིག་དགའ་བ་མེད་པའི་ཕྱིར་དང༌། ཤིན་ཏུ་མངོན་དུ་འགྱུར་བའི་ཕྱིར་མ་འོངས་པ་མི་འཐོབ་བོ། །འཐོབ་པ་ནི་རྣམ་པ་བཞི་སྟེ་ཞེས་གྲངས་བསྟན་པ་ནི་ངེས་པར་གཟུང་བར་བྱ་བའི་ཕྱིར་རོ། །རྙེད་པའི་འཐོབ་པ་ ཞེས་བྱ་བ་ནི་ཡོན་ཏན་གང་ཡང་རུང་བ་གོམས་པས་ཡོན་ཏན་གང་ཡང་རུང་བ་འཐོབ་པའོ། །རྙེད་པ་ཉིད་ཐོབ་པ་ཡིན་པས་ན་རྙེད་པའི་ཐོབ་པའོ། །བསྟེན་པའི་ཐོབ་པ་ཞེས་བྱ་བ་ལ་བསྟེན་པ་ནི་ཆོས་ཐོབ་ཟིན་པ་མངོན་དུ་བྱེད་པའོ། །བསྟེན་པ་ཉིད་ཐོབ་པ་ཡིན་པས་ན་བསྟེན་པའི་ཐོབ་པའོ། །གཉེན་པོའི་ཐོབ་པ་ཞེས་བྱ་བ་ལ་གཉེན་པོ་ནི་ལམ་སྟེ། གཉེན་པོ་ཉིད་འཐོབ་པ་ཡིན་པས་ན་གཉེན་པོའི་ཐོབ་པའོ། །དེ་ནི་ལུས་ལ་སོགས་པ་རྣམས་ཀྱི་ལུས་ལ་སོགས་པའི་གཉེན་པོ་རྟོགས་པ་ལས་ལུས་བསྒོམ་པ་ཞེས་བྱ་བ་ལྟ་བུ་སྟེ། དེ་བཞིན་དུ་ཟག་པ་དང་བཅས་པའི་ཚེས་གཞན་དག་ཀྱང་ཡིན་ནོ། །འདི་ལྟར་ལུས་བསྒོམ་པ་དང་སེམས་བསྒོམ་པ་དང་ཚུལ་ཁྲིམས་བསྒོམ་པ་ནི་དགེ་སློང་ཞེས་བྱའོ། །ཇི་ལྟར་ལུས་བསྒོམ་པ་ཡིན་ཞེ་ན། ལུས་འདོད་ཆགས་དང་བྲལ་བ་སྲེད་པ་དང་བྲལ་བ་དང༌། བསྒོམ་པ་དང་བྲལ་བ་ཞེས་རྒྱས་པར་འབྱུང་ངོ༌། །ཁ་ཅིག་ན་རེ་ལུས་ཀྱི་གཉེན་པོ་ནི་བསམ་གཏན་བཞི་པ་ལས་འདོད་ཆགས་དང་བྲལ་བར་བྱེད་པའི་གང་ཡིན་པའོ་ཞེས་ཟེར་རོ། །གཞན་དག་ན་རེ་གཟུགས་ཀྱི་འདོད་ཆགས་ཟད་པར་བྱེད་པའི་བར་ཆད་མེད་པའི་ལམ་ཡིན་ནོ་ཞེས་ཟེར་རོ། །ཐག་བསྲིང་བའི་ཐོབ་པ་ཞེས་བྱ་བ་ལ་ཐག་བསྲིང་བ་ཉིད་ཐོབ་པ་ཡིན་པས་ན་ཐག་བསྲིང་བའི་ཐོབ་པའོ། །དེ་ནི་ཉོན་མོངས་པའི་ཐོབ་པ་གཅོད་པ་
Chinese
都说是已经到来了。所谓“凡是获得的”，如果说所有现证禅定等等，都不是未来所能获得的吗？并非如此，因为先前已经获得的，是无法再次获得的。如果已经获得，又因衰损而再次获得的，那也是无法获得的。凡是先前没有获得而新获得的，那才是可以获得的。对于未曾习染轮回的无漏法，以及与之相应的法，一旦现证，未来就能获得与之相似的殊胜之法，因为是通过努力而现证的。如此，获得之道是通过努力而现证的缘故。如此，获得之道是通过努力现证所引发的力量，所以未来是可以获得的。先前获得的，无需努力就能现证，因为那是修习和获得的缘故。奇哉！因为没有喜悦，并且极其容易现证，所以未来是无法获得的。所说的获得有四种，这是为了必须受持。所谓“获得的获得”，是指通过串习任何功德而获得任何功德。因为获得本身就是获得，所以是获得的获得。所谓“依止的获得”，依止是指现证已经获得的法。因为依止本身就是获得，所以是依止的获得。所谓“对治的获得”，对治是指道，因为对治本身就是获得，所以是对治的获得。例如，对于身体等等的身体等等的对治，就像了悟之后修习身体一样。同样，对于其他有漏法也是如此。如此，修习身体、修习心、修习戒律，就称为比丘。如何修习身体呢？身体远离贪欲、远离渴爱，以及远离修习等等，经中广说。有些人说，身体的对治是指从第四禅定中生起，从而使人远离贪欲的法。另一些人说，是断尽色界贪欲的无间道。所谓“延缓的获得”，因为延缓本身就是获得，所以是延缓的获得。那是断除烦恼的获得。
English
It is said that all have come. Regarding "whatever is obtained," if all that is manifested, such as meditation, is not what will be obtained in the future, that is not the case, because what has already been obtained cannot be obtained again. If something has been obtained and then lost, and is obtained again, that also cannot be obtained. What is obtained from what has not been obtained before, that can be obtained. If the uncontaminated, unpolluted by samsara, and whatever is in accordance with it, is manifested, then a similar, special future will be obtained, because it is manifested through effort. Thus, the path of attainment is manifested through effort. Thus, the path of attainment is obtained in the future because what is propelled by effort is powerful, but what has been obtained before is manifested without effort, because it has been cultivated and obtained. How wonderful! Because there is no joy and it is very easy to manifest, the future cannot be obtained. The enumeration that there are four kinds of attainment is for the purpose of certain holding. "The attainment of attainment" means that by familiarizing oneself with any quality, one obtains any quality. Because attainment itself is attainment, it is the attainment of attainment. "The attainment of reliance" means that reliance is the manifestation of the Dharma that has already been attained. Because reliance itself is attainment, it is the attainment of reliance. "The attainment of antidote" means that the antidote is the path, because the antidote itself is attainment, it is the attainment of antidote. That is like cultivating the body after realizing the antidote to the body and so on. Similarly, it is also the case with other contaminated dharmas. Thus, cultivating the body, cultivating the mind, and cultivating morality are called monks. How does one cultivate the body? The body is free from desire, free from craving, and free from cultivation, and so on, as explained in detail in the sutras. Some say that the antidote to the body is whatever arises from the fourth dhyana and causes one to be free from desire. Others say that it is the uninterrupted path that exhausts desire for form. "The attainment of delaying" means that because delaying itself is attainment, it is the attainment of delaying. That is the attainment of cutting off afflictions.