Chinese
以智慧摧毁自身，对于此，对治的集合修持见修二者，仅仅安立为决定修持的修道，如你所说，二者也必须安立于修道。另外，如《深观解说》和《入行论释》的教证次第，第八地没有细微的习气，因此没有烦恼的行为，仅仅是所知障的依处，并且，在那一地远离了三界的贪欲，因此宣说轮回止息，引导向合理的方面，认为欲界的九种烦恼在九地中依次断除的班智达，真是稀奇。因此，在《日光》和《庄严》中，没有明确区分三界，而是将普遍的修断分别念小中大九种的对治，依次与修道九地相联系，这是如字面意思般地承认，并且也没有区分三界，而是普遍地认为修断分别念有九种难断易断，因此宣说以九种大小对治来断除。这些也是菩萨将三界的小、中、大分别聚集起来，一起断除，通过观修三界的一切法皆为空性的，远离二取戏论，对实物的显现执着就会消失，而它消失后，作为其原因的三界的能取所取之分别念也都会止息，如同木柴燃尽的火焰一般。《日光》中说：‘也就是以欲界、色界和无色界所摄的九地，分别对治各自的分别念，如大之大等九种，将修道分为小之小等九种。’这样宣说了所断的依处九地分别或者每一个都有九九八十一种修断和对治，并且，《庄严》中说，对于此，也依次断除六种烦恼，这也不相违背，因为前者虽然宣说了分为八十一种，但没有显示依次断除，只是从显示所断之地的角度略作区分，而后者则显示将六种烦恼分为九种依次断除，但并没有宣说依靠每一地所依的所断依次断除。另一种情况是，菩萨根器非常迟钝。
English
Destroying oneself with wisdom, for this, the collection of antidotes practices both seeing and meditating, and is only established as the path of definitive practice, as you say, both must also be established on the path of meditation. Furthermore, according to the order of the teachings in the "Profound View Commentary" and the "Entering the Middle Way Commentary," the eighth bhumi does not even have subtle latent tendencies, so there is no activity of afflictions, and it is only shown as the basis of the obscuration of knowledge, and in that bhumi, being free from desire for the three realms, it is taught that samsara ceases, leading to a reasonable aspect, and the pandita who believes that the nine afflictions of the desire realm are gradually abandoned in the nine bhumis is truly amazing. Therefore, in "Sunlight" and "Ornament," without clearly distinguishing the three realms, the antidotes to the nine general levels of meditative abandonment, small, medium, and large conceptualizations, are sequentially connected to the nine bhumis of the path of meditation, which is accepted literally, and without distinguishing the three realms, it is generally believed that meditative abandonment conceptualizations have nine levels of difficulty to abandon, so it is taught that they are abandoned by nine large and small antidotes. These are also that bodhisattvas gather the small, medium, and large of the three realms separately and abandon them all at once, and by meditating that all the dharmas of the three realms are empty of the two selves and free from elaboration, attachment to the appearance of objects will be reversed, and when it is reversed, all the conceptualizations of grasping and being grasped of the three realms, which are the cause of it, will also cease, like a fire that has consumed its fuel. In "Sunlight," it says: 'That is, the nine bhumis included in the desire realm, the form realm, and the formless realm, separately counteract their respective conceptualizations, such as the great of the great, etc., and divide the path of meditation into nine types, such as the small of the small, etc.' Thus, it is said that the nine bases of abandonment are separate, or each has ninety-one meditative abandonments and antidotes, and in "Ornament," it is said that the six afflictions are gradually abandoned accordingly, which is not contradictory, because the former, although it is said to be divided into ninety-one, does not show gradual abandonment, but only makes a slight distinction from the perspective of showing the ground of abandonment, while the latter shows that the six afflictions are divided into nine and gradually abandoned, but it does not say that the abandonments based on each ground are gradually abandoned. Another situation is that the bodhisattva's faculties are very dull.