Chinese
若以何而断除？以见道与修道二者而令其穷尽。第三，何者为圣者修断，先前未断除者，彼等是否皆遍行耶？答曰：不一定。圣者之于杀生等，乃至妄语之间的烦恼，虽唯是修道所断，然彼等不再生起。因彼等由邪见增长及生起，然已断除之故。如腰已断，则不能再起。如是，我若成大象护地之子，岂不妙哉之想或生起，然无我与愚痴，岂不妙哉之二取，圣者不生起。彼二者由常断二见而次第增长，然已断除彼二者之故。九种我慢之相，以及我所之想等，为修断所摄持者，亦不生起。因坏聚见先行而增长，然已断除之故。不善之追悔亦不生起，因由疑虑业果而生起之故。第二、相之差别中，有遍行与非遍行之别，有缘有漏与无漏之别，有由何而增长之别，有不善与无记之相之别，有于三时中具足微细与粗大之别。第一中，有同分之，有非同分之，有彼等之外的遍行之差别。第一，于九十八随眠中，有遍行及彼所缘为何之胜差别，意即以见断最初二者，显示直接与间接的邪入为何，以及所缘之相。其中，苦与因集，以见道所断之七见，以及如是彼二所断之二疑，凡是见与疑，彼等与俱生，以及不杂之二无明，此等十一者，凡是自地所断之五部一切皆遍缘故，是为遍行，其余则非遍行。若如是，彼之义是次第或一时缘而为遍行耶？若如前者，则贪等亦成遍行，若如后者，则不可能以自之全部界限，视其为清净解脱与因，故第五者亦不应理耶？答曰：虽许前者，然贪等
English
If by what is abandoned? By the path of seeing and the path of meditation, both of which cause it to be exhausted. Third, do the noble ones constantly practice what is to be abandoned by meditation that has not been abandoned before? The answer is: it is not certain. For the noble ones, the afflictions that are completely entangled, from killing and so on up to lying, are only to be abandoned by meditation, but they do not arise again. Because they are increased and generated by wrong views, but they have been abandoned. It is like when the waist is broken, one cannot stand up. Similarly, the thought may arise, "What if I become the son of the elephant earth protector?" But the two attachments, the thought of "What if I am without self and foolish?" do not arise in the noble ones. These two are gradually increased by the views of permanence and annihilation, but they have been abandoned. The nine aspects of pride and the thought of "I" and so on, which are included in what is to be abandoned by meditation, also do not arise. Because the view of the aggregates precedes and increases, but it has been abandoned. Unwholesome regret also does not arise in practice, because it is aroused by doubting the results of actions. Second, in the distinction of aspects, there is the distinction of being pervasive or not pervasive, of focusing on defiled or undefiled, of what increases it, of unwholesome and unspecified aspects, and of possessing subtle or coarse characteristics in the three times. First, there is the distinction of being of equal share, of not being of equal share, and of pervasive beyond these. First, among the ninety-eight latent tendencies, there is the excellent distinction of what is pervasive and what is its object, which in essence shows what is directly and indirectly wrongly entered into by the first two that are to be abandoned by seeing, and the aspect of the object. Among them, the seven views to be abandoned by seeing suffering and the cause of arising, and similarly the two doubts to be abandoned by these two, whatever is view and doubt, those that are together with them, and the two unmixed ignorances, these eleven, whatever is pervasive because it focuses on all five categories to be abandoned in its own realm, is pervasive, and the rest is not pervasive. If so, is its meaning pervasive by focusing on it gradually or all at once? If it is like the former, then attachment and so on would also become pervasive there, and if it is like the latter, then it is impossible to view the purification and liberation and cause of all of one's own realms, so the fifth is also not reasonable? The answer is: although the former is accepted, attachment and so on