Chinese
以对所缘的混合或集合进行专注而宣说的断除，世间道所断除的，只是以符号或名称上断除，因此，以寂静和粗大的行相来断除是假立的，而以无我的行相来断除，是从显现的自性上以作用来宣说的。第二，以具有寂静和粗大行相的道来超越诸界，这是从《法句经》等经典中所说的。对于那些根器迟钝的调伏对象，他们将有生执视为功德，并且不接受断除的观念，暂时不适合作为宣说无我的容器。为了逐渐引导他们走向无我之道，巧妙地通过将上上的地界视为殊胜的方式，来阻止他们对这些地界的执着显现，从而使他们不希望有生，并且希望脱离有生。那时，就会宣说无我之道。先前的道，即使不去看所有在那些地界中显现的烦恼，仅仅是因贪恋那些地界而视为殊胜，也只会贬低和谴责，而不能阻止所有显现的贪恋。因为对我和我所的执着，与那个道和同一相续在同一时间显现，并且它不会损害其原因，即对我和我所的执着。因此，在究竟的意义上，即使获得了上地的心，也不需要阻止所有下地的烦恼显现，就像在下地的基础上获得上地的心，是一种方便的烦恼一样。此外，要摧毁见断和修断，必须在相续中生起具有真实行相的道，因为通过见到真谛才能断除。因此，下地的见断和修断的烦恼，也应通过那个道如何断除呢？《俱舍论》中说：“由胜生见与修二者。”意思是说，除了有顶天之外的见断和修断，是由见道和世间修道所断除的，但这并不矛盾，因为这是分别说者的假立，因此也被圣天论师所遮止。因此，具有寂静和粗大行相的道，仅仅是使相续成为堪能的容器，而使三乘从烦恼中解脱的道，是具有无我行相的道。因为对人我的空性作意，与无明和实执的执着方式直接相违，所以由无明所产生的过患
English
The abandonment that is spoken of as being abandoned by focusing on the mixture or aggregation of the object of focus, what is abandoned by the worldly path is said to be abandoned only by designation or name, therefore, abandoning through the aspect of quiescence and coarseness is imputed, and abandoning through the aspect of selflessness is spoken of in terms of its function from the manifested characteristic. Secondly, the sutras of the Abhidharma speak of transcending the realms through the path that has the aspect of quiescence and coarseness. For those who are to be tamed, who are dull-witted and who regard existence as a virtue and do not accept the mind of abandonment, who are temporarily unsuitable as vessels for teaching selflessness, in order to gradually lead them to the path of selflessness, skillfully, through showing the higher and higher grounds as supreme, reversing the manifest attachment to those grounds, so that they do not desire existence and desire to be separated from existence, at that time, the path of selflessness is shown. The former path, let alone all the manifest afflictions in those grounds, merely deprecates and condemns the mere view of those grounds as supreme through craving for those grounds, but cannot prevent all manifest craving, because attachment to self and what belongs to self manifests at the same time on that path and the same continuum, and it does not harm its cause, the grasping at self and what belongs to self. Therefore, in the definitive sense, even if the mind of the higher ground is attained, it is not necessary to reverse all the manifest afflictions of the lower ground, just as the mind of the higher ground is attained on the basis of the lower ground, it is like a convenient affliction. Furthermore, in order to destroy what is to be seen and abandoned, it is necessary to generate in the continuum the path that has the aspect of truth, because it is to be abandoned by seeing the truth. Therefore, how are the afflictions of what is to be seen and abandoned of the lower ground also abandoned by that path? The Abhidharmakosha says: "By the superior birth of seeing and meditation." This means that what is to be seen and abandoned, except for the peak of existence, is abandoned by the path of seeing and the worldly path of meditation, but this is not contradictory, because this is an imputation of the Vaibhashikas, and therefore it is also prohibited by the second Buddha teacher. Therefore, the path that has the aspect of quiescence and coarseness merely makes the continuum a suitable vessel, and the path that liberates the three vehicles from afflictions is the path that has the aspect of selflessness, because contemplating the emptiness of the self of a person is directly opposed to ignorance and the way of grasping at reality, therefore the faults arising from ignorance