English
It is being free from defilements, which means abandoning the afflictions of the object of focus. How to abandon them? It is to gradually abandon the subtle and coarse aspects of what is to be abandoned by cultivation in one's own mind-stream, along with their retinues, and to abandon the remainder all at once. If the view to be abandoned is abandoned by an ordinary person, it is gradual. Fourth, the divisions of distance are four types of distance that are mutually contradictory or interrupted: the four great elements are distant because they are in the same place and time but have different characteristics; the distance of opposing antidotes because the dissimilar side becomes the antidote to be abandoned, such as adultery and morality; the distance of completely separated places, such as east and west; and the distance of time, such as the two times of past and future being distant. Fifth, although there is no difference in abandonment because there is no difference in antidotes, is it the case that abandonment also becomes special, just as the path becomes more and more special from higher to higher? No, the afflictions that are to be abandoned are exhausted and abandoned once and for all by a single antidote, but the attainment of their abandonment occurs again and again, because the attainment itself does not exist at the time of the uninterrupted path, so the liberation path of each antidote arises, and the attainment of the four fruits, and the times when dull faculties become sharp, become special. Among them, the attainment of abandonment of the seven divisions of the view to be abandoned by dull faculties is the arising of their respective antidotes, and the attainment of abandonment of abiding in the gradual attainment of the four fruits becomes four, and the transformation of faculties, the abandonment of dullness and the transformation into sharpness, that is, all six exist. The attainment of abandonment of abandoning the eighth division of the view to be abandoned, because the arising of the antidote and the substance of attaining the first fruit are not counted separately, there are six reversals. Similarly, the attainment of abandonment of the six divisions of the cultivation to be abandoned in the desire realm is five other than the attainment of the first fruit, and for the three divisions, it is four other than the attainment of the first and second fruits, and for the two divisions of the cultivation to be abandoned in the upper realms, it is three other than the attainment of the first, second, and third fruits, and for sharp faculties, the two that make the faculties sharp should be subtracted. In all cases, the attainment of abandonment arises at the time of the antidote, and the remainder is the time when it becomes special. Third, the result of abandonment, complete knowledge, has five aspects: the divisions of complete knowledge, whose result is what, the definite number, the way of possessing, and attainment and abandonment. First, the six of the path of seeing,
Chinese
观修道的分类有三种。第一种是：像这样脱离或者断除，经中说这是“完全了知”，因此得到这个名称。它分为两种：除了忍以外的无漏智慧，因为脱离了怀疑，所以是智慧的完全了知；灭是因智慧而命名的断除的完全了知，也就是灭的全部实体。退转是凡夫所获得，以及少于五个刹那安住的圣者所获得，也不是完全了知。这里是宣说断除的完全了知。它因为所断的差别而有九种：在欲界中，见断的最初两种灭尽时，是完全了知。灭道和见断两种灭尽时，各自是那两种完全了知。同样，上方二界总合的见断断除的完全了知，也是那三种。第二种是：除了见断断除的完全了知以外，还有三种修断断除的完全了知，即与最后分相似的断除，欲界的修断灭尽，以及《 टीका 》中以表示所断的主要部分，色界的贪欲灭尽和一切烦恼灭尽，也就是无色界的修断断除的三种完全了知。这里将上方二界的修断断除的完全了知分别开来，是因为它们的对治不同。上方二界的见断断除的完全了知总合，是因为对治在后忍中相同。第二种有四种：见修和，地和，道和，以及智慧的果是什么。第一种是：那些之中最初的六种是见道的忍所获得或者果。如果这样，那么与上面所说的智慧的果相矛盾吗？解释中说，忍都是具有智慧之轮的，因此就像给轮加冕为国王一样。 टीका 直接理解为，轮智慧所获得的是忍的果。讲者说，从道和补特伽罗的见道时出现，轮忍所获得的是上面主要智慧的果。གང་སྤེལ་ 中说：忍是轮，因为对普通人说轮的词语，而且断除也是忍的果。或者说，忍智果是一个，获得引导和作为所依。
English
There are three divisions of the path of meditation. The first is: Being separated or abandoned in this way is called "complete knowledge" in the sutras, so it gets this name. It is divided into two: the uncontaminated wisdom other than forbearance, because it is free from doubt, is the complete knowledge of wisdom; cessation is the complete knowledge of abandonment named after the cause of wisdom, which is all the substance of cessation. Regression is what is obtained by ordinary people, and what is obtained by noble ones who stay for less than five moments is also not complete knowledge. Here, the complete knowledge of abandonment is taught. It is ninefold due to the difference of what is to be abandoned: In the desire realm, when the first two aspects of what is to be abandoned by seeing are exhausted, there is complete knowledge. When the two things to be abandoned by seeing, the path of cessation, are exhausted, each is those two complete knowledge. Similarly, the complete knowledge of abandoning what is to be abandoned by seeing, which combines the two upper realms, is also those three. The second is: Other than the complete knowledge of abandoning what is to be abandoned by seeing, there are three complete knowledge of abandoning what is to be abandoned by meditation, namely the abandonment similar to the last part, the exhaustion of what is to be abandoned by meditation in the desire realm, and in the Ṭīkā, the main part of what is to be abandoned is represented, the exhaustion of desire for form and the exhaustion of all defilements, that is, the three complete knowledge of abandoning what is to be abandoned by meditation in the formless realm. Here, the complete knowledge of abandoning what is to be abandoned by meditation in the two upper realms is made different because their antidotes are different. The complete knowledge of abandoning what is to be abandoned by seeing in the two upper realms is combined because the antidotes are the same in the subsequent forbearance. The second has four: seeing and meditation, ground, path, and what is the fruit of which wisdom. The first is: Of those, the first six are obtained or are the fruit of the forbearance of the path of seeing. If so, is it contradictory to what was said above as the fruit of wisdom? The commentary says that all forbearance are with the wheel of wisdom, therefore it is like crowning the wheel as king. The Ṭīkā directly understands that what is obtained by the wheel of wisdom is called the fruit of forbearance. The speaker says that from the time of the path of seeing of the path and the person, what is obtained by the wheel of forbearance is called the fruit of the main wisdom above. In the Gangpel it says: Forbearance is the wheel, because the word wheel is spoken to ordinary people, and abandonment is also the fruit of forbearance. Or, forbearance and wisdom are one fruit, obtaining guidance and acting as a basis.
Chinese
因此，说任何果都行。其余三种是智的果，因为修道上没有忍。第二是无障碍的果，即一切智，因为由此生起能对治一切的见修道。分别说部的一般观点是：五种禅定的正行之果有五种，即思择获得先前未得之物，以不还离贪为前行，依禅定生起见道时，获得上地所断之见断三者，以及胜过自身上地而断除其修断二者，这是先前没有获得的。欲界第四现证之本体先前已获得，因为是无障碍的。尊者妙音则认为正行的果有八种，即以不还离贪为前行，获得欲界见断所断之现证三者的本体，虽然最初获得，但由于没有离得无漏和有顶，因此不是现证的违品。在禅定中生起见道时，由于出现这两种法，因此这三者成立为现证的违品，所以是它的果。那么，断除最后顺决择分也是成立为禅定现证的违品，因此会成为果吗？没有过失，因为那是真实无障碍的果。那时，虽然获得离得，但总集上地所断之见断而安立为一种现证，而断除第五见断是分别获得的，因此是此的果。无色界空无边处近分之果只是色贪灭尽之现证，而无色界前三种正行的果也是唯一的漏尽，因为这三者能作为有顶的对治。第三是，所有九种智都是圣道无漏的果，而世间道的果有两种，即最后顺决择分灭尽和色贪灭尽之现证。第四是，修道后得智的果也可以是最后两种，而法智的果是最后三种，因为修道的灭道法智是三界一切的对治。与其相应的法智忍
English
Therefore, it is acceptable to speak of any result. The remaining three are the results of knowledge, because there is no patience on the path of meditation. The second is the unobstructed result, which is all-knowing wisdom, because from it arises the path of seeing and meditation that is the antidote to all. The general view of the Vaibhashikas is that the results of the five dhyana actualities are five, namely, contemplating the attainment of what was previously unattained, relying on dhyana with non-returning detachment as a preliminary, when the path of seeing arises, one obtains the three that are abandoned by the seeing of the upper ground, and the two that are abandoned by the meditation of surpassing one's own upper ground, which were not previously obtained. The entity of the fourth direct perception of the desire realm has already been obtained, because it is unobstructed. The Venerable Dbyangs Sgrog believes that there are eight results of the actuality, namely, with non-returning detachment as a preliminary, obtaining the entity of the three direct perceptions that abandon the seeing abandonment of the desire realm, although initially obtained, but because there is no separation from obtaining the unpolluted and the peak of existence, it is not the opposite of direct perception. When the path of seeing arises in meditation, because these two dharmas appear, these three are established as the opposite of direct perception, so it is its result. So, is the abandonment of the final conformity also established as the opposite of the direct perception of meditation, so will it become a result? There is no fault, because that is the actual unobstructed result. At that time, although separation is obtained, the seeing abandonment that is abandoned by the upper ground is aggregated and established as one direct perception, and the abandonment of the fifth seeing abandonment is obtained separately, so it is its result. The result of the near attainment of the formless sphere of the sky is only the direct perception of the exhaustion of desire for form, and the result of the first three actualities of the formless realm is also only the exhaustion of all defilements, because these three can serve as the antidote to the peak of existence. The third is that all nine wisdoms are the results of the noble path of non-outflow, and the results of the worldly path are two, namely, the exhaustion of the final conformity and the direct perception of the exhaustion of desire for form. The fourth is that the result of the subsequent wisdom of the path of meditation can also be the last two, and the result of the knowledge of dharma is the last three, because the path of cessation of the path of meditation, the knowledge of dharma, is the antidote to all three realms. The corresponding knowledge of dharma, patience