Chinese
痛苦和，以集谛为目标的忍和智，因为这两个谛是有漏的，认为低劣的境是过患，所以会厌离。四忍和修道智，无论以四谛中的哪一个为目标，都能实际断除烦恼，都能脱离贪欲。这样一来，厌离和脱离贪欲就有四句：会厌离但不会脱离贪欲，无论是以苦集为目标的修道，还是加行道、解脱道和，特别是道，以及脱离贪欲前行以最初二谛为目标的法智的忍和智。因为一切都以厌离的事物为目标，所以会令人厌倦，而且加行道等三种不是断道，脱离贪欲前行以最初二谛为目标的法智的忍虽然是断道，但因为世间修道已经事先断除，而且智不是断道。他心智的忍则必定断除了烦恼，因为世间道无法从有顶天脱离贪欲。第二种是，以灭道为目标，实际断除所断之道的脱离贪欲前行的灭谛法智的忍之外的那些，因为那些已经被世间修道事先断除，而且其他的对所断是实际的损害，而且它们的所缘是灭道无漏，视为功德，所以是以极度喜悦的事物为目标。两种都是，以最初二谛为目标的无间道，脱离贪欲前行的最初二谛为目标的法智之外的其他那些，因为以厌离的事物为目标，而且实际断除烦恼。两种都不是，以灭道为目标的加行道和，解脱道和，殊胜道和，脱离贪欲前行的灭道法智的忍和，智，以及虽然是无间道但不舍弃烦恼的转识等情况下的某些无间道也是。
English
Suffering and, the forbearance and knowledge that focus on the origin of accumulation, because these two truths are contaminated, considering the inferior realm as a fault, one will become disgusted. Whichever of the four truths the four forbearances and the knowledge of the path of cultivation focus on, they can actually abandon afflictions and become detached from desire. In this way, there are four possibilities for disgust and detachment from desire: one will become disgusted but will not become detached from desire, whether it is the path of cultivation that focuses on suffering and accumulation, or the path of application, the path of liberation, and, in particular, the path, and the forbearance and knowledge of the Dharma-knowledge that focuses on the first two truths of detachment from desire; because everything focuses on the object of disgust, it will make people tired, and the three paths of application, etc., are not abandonment paths, and although the forbearance of the Dharma-knowledge that focuses on the first two truths of detachment from desire is an abandonment path, it has already been abandoned in advance by the worldly path of cultivation, and knowledge is not an abandonment path. The forbearance of other-minds knowledge certainly abandons afflictions, because the worldly path cannot detach from desire from the peak of existence. The second is, those that focus on the path of cessation, the path of actual abandonment of what is to be abandoned, except for the forbearance of the Dharma-knowledge of cessation of detachment from desire, because those have already been abandoned in advance by the worldly path of cultivation, and the others are actual harm to what is to be abandoned, and their object is the uncontaminated path of cessation, which is regarded as a merit, so it is an object of extreme joy. Both are, the uninterrupted path that focuses on the first two truths, other than the Dharma-knowledge that focuses on the first two truths of detachment from desire, because it focuses on the object of disgust, and actually abandons afflictions. Neither are, the path of application that focuses on the path of cessation, and, the path of liberation, and, the superior path, and the forbearance and, knowledge of the Dharma-knowledge of the path of cessation of detachment from desire, and some uninterrupted paths in situations such as the transformation of consciousness, which are uninterrupted paths but do not abandon afflictions.
Tibetan
ས་སོ། །གཉིས་པ་ལེའུའི་མིང་། ཆོས་མངོན་པའི་མཛོད་ཀྱི་ཚིག་ལེའུར་བྱས་པ་ལས། ལམ་དང་གང་ཟག་བསྟན་པ་ཞེས་བྱ་བ་སྟེ་གནས་དྲུག་པའི་འགྲེལ་བའོ།། །། ལམ་དང་གང་ཟག་བསྟན་པ།
Chinese
地。第二品名。《阿毗达磨俱舍论》之偈颂中，名为“道与补特伽罗之显示”，即第六处之释。
English
Ground. Second chapter title. From the verses of the Abhidharmakosha, it is called "Explanation of the Path and the Individual," which is the commentary on the sixth place.