Chinese
不能安立于界中。没有非造作的界，也不能安立于造作的界中，如是说。以此配合以道之譬喻所显示的理由，如是造作道与非造作断灭等，本体是一，即非他体，不观待一者，不能各自安立，如是修道也是以见道所见之彼，安立于串习，没有安立于彼之外的意义。那么断灭也没有差别，因为证悟没有差别吗？证悟法性没有差别，然而见道不能断除修道所断，而修道能断，那是依缘起法性所成就的缘故。譬如水前后没有差别，但前者不能使之清净，后者能使之清净，若问如此能清净的理由，则如说是诸法之法性一样。此处金洲大师解释说，造作是有漏的色等，以及非造作是无漏的戒律等。没有见到圣者说，造作是道，非造作是断灭，因为这位论师安立了日藏的彼故。如是圣者说见道与修道二者，证悟法性没有差别，论师随之而说彼二者的证悟没有差别。总之，论师与圣者认为十地等持的证悟方式没有差别。第三，为何口诀的所说境确定为十呢？因为仅仅这十者，就能使一个人的成佛意愿全部圆满，所以口诀的所说境确定为十。那如何呢？一般而言，为了成办暂时和究竟的意义，成办者自己的体性、所缘、所依、成办之因，确定为四，那也如前所说的道理那样，菩提心和彼心所抛弃，即以其为境的一切白法的体性，因为想要圆满，所以应学般若波罗蜜多，如是所说的意义，为了成办，那成办的方式是怎样的呢？以不缘二我的方式而行
English
It is not possible to establish it in the realm. Without the unconditioned realm, it is also not possible to establish it in the conditioned realm, so it is said. This is applied to the reason shown by the example of the path of meditation, like this, the conditioned path and the abandonment of the unconditioned, etc., their essence is one, that is, not different entities, without relying on one, they cannot be established separately, like this, the path of meditation is also established in the habituation of what is seen by the path of seeing. There is no meaning to establish it outside of that. Then there is no difference in abandonment, because there is no difference in realization? There is no difference in realizing the nature of reality, however, the path of seeing cannot abandon what is to be abandoned by the path of meditation, but the path of meditation can abandon it, that is because it is accomplished by the nature of dependent arising. For example, there is no difference between the water before and after, but the former cannot purify it, the latter can purify it, if asked for the reason why it can purify it like this, then it is like saying that it is the nature of all things. Here, the master of Serling explains that the conditioned is the defiled form, etc., and the unconditioned is the undefiled discipline, etc. He did not see that the noble one said that the conditioned is the path, and the unconditioned is the abandonment, because this teacher established the one of Nyisang. Thus, the noble one said that there is no difference in realizing the nature of reality between the path of seeing and the path of meditation, the teacher followed that and said that there is no difference in the realization of those two. In short, the teacher and the noble one believe that there is no difference in the way of realizing the samadhi of the ten bhumis. Third, why is the object of the oral instruction determined to be ten? Because only these ten can make all the wishes of a person to become a Buddha complete, so the object of the oral instruction is determined to be ten. How is that? In general, in order to accomplish the temporary and ultimate meaning, the nature of the accomplisher himself, the object, the basis, and the cause of accomplishment are determined to be four, and that is also like the reason mentioned before, the bodhicitta and what is abandoned by that mind, that is, the nature of all the white dharmas that are taken as objects, because one wants to complete it, so one should learn the Prajnaparamita, like this, in order to accomplish the meaning of what is said, what is the way of accomplishing it? By not focusing on the two selves
Chinese
显示了成就的形态。如果思考成就的所缘是什么，那就是圣者等。如果思考成就的所依是什么，那就是皈依等。关于因，在二者中，遣除违缘的因有三者，其中，对于遣除耽著恶行的懈怠，就是殊胜的成就等。对于遣除因懒惰而从道上退转，就是不退转等。对于遣除怯懦的懒惰，轻视自己而进入小乘，就是进入其他乘等。成办顺缘有三者，其中，自己了知应舍应取，就是其他的等。在成办菩提的每个阶段，都被现量所摄持，因此能毫不费力地圆满资粮，就是一切种智等。断除所见之断的究竟，即完全断除的因是见道，以及断除所修之断的究竟的因是修道，而这些都已在窍诀的阶段中宣说了。有些人说，是超越世间与不超越世间的成就究竟的因。第二，有二：能代表的譬喻，以及所代表的义僧伽。第一者有三：总的安立、各自的自性、安立为四果的理由。第一者有四：僧伽的数目、诠释的方式、安住于何处、获得果位的方式。第一是：四双补特伽罗或八个补特伽罗，即为了现证预流果，而有预流和预流果，同样地，也应与一来、不来、阿罗汉们相联系。这些是小乘僧伽的主要部分，但数目并不限于此，如声闻的资粮道者。对此，如《俱舍论》所说，八者都遍及圣者，如果最初的预流是最低的证悟，那也安住在忍位，直至苦法智忍。与此相同，与离贪先行的预流二者是见道者，以及渐次的预流三者是修道者，以及安住于何果位，则遍及获得修道者，因为第十六是修道。如《摄类学》所说，最初的预流也有加行道者，其他预流都相同。在果位中，有顿超的二果位，以及预流也有见道者，即第十六。
English
It shows the form of accomplishment. If you think about what the object of accomplishment is, it is the noble ones, etc. If you think about what the basis of accomplishment is, it is refuge, etc. Regarding the cause, among the two, the cause of eliminating obstacles has three, among which, for eliminating laziness of clinging to evil deeds, it is special accomplishment, etc. For eliminating laziness of turning back from the path due to laziness, it is non-reversal, etc. For eliminating the laziness of cowardice, despising oneself and entering the lower vehicle, it is entering another vehicle, etc. There are three for accomplishing favorable conditions, among which, knowing what to abandon and what to take by oneself, it is others, etc. In each stage of accomplishing enlightenment, it is grasped by direct perception, so it effortlessly perfects the accumulation of merit, it is omniscient, etc. The ultimate cause of abandoning what is to be seen, that is, the cause of completely abandoning is the path of seeing, and the cause of abandoning what is to be cultivated to the ultimate is the path of cultivation, and all of these have been taught in the stage of pith instructions. Some say that it is the ultimate cause of accomplishment beyond and not beyond the world. Second, there are two: the metaphor that represents, and the sangha of meaning that is represented. The first has three: the general establishment, the individual nature, and the reason for establishing the four fruits. The first has four: the number of sangha, the way of interpretation, where to abide, and the way to obtain the fruits. The first is: four pairs of persons or eight individuals, that is, in order to manifest the fruit of stream-enterer, there are stream-enterer and stream-enterer fruit, similarly, it should be associated with once-returner, non-returner, and arhats. These are the main part of the sangha of the lower vehicle, but the number is not limited to this, such as the accumulation path of the hearers. Regarding this, as the Treasury of Knowledge says, all eight are covered by the noble ones, if the first stream-enterer is the lowest realization, then it also abides in the patience of suffering dharma. The two stream-enterers who are the same as this and who have previously abandoned attachment are the path of seeing, and the three gradual stream-enterers are the path of cultivation, and abiding in whatever fruit, it covers those who have obtained the path of cultivation, because the sixteenth is the path of cultivation. As the Compendium says, the first stream-enterer also has the path of application, and the other stream-enterers are the same. In the fruit position, there are two fruit positions of sudden transcendence, and the stream-enterer also has the path of seeing, that is, the sixteenth.
Tibetan
་པ་མཐོང་ལམ་ཡིན་པས་སོ། །འབྲས་གནས་གཞན་འདྲའོ། །གཉིས་པ་ནི། འབྲས་བུ་ཐོད་རྒལ་བ་དང༌། རིམ་གྱིས་པ་དང༌། སྤང་བྱ་ཅིག་ཅར་བའི་དགེ་འདུན་ནོ། །སྔ་མ་ལ་མངོན་པ་གོང་འོག་ལས་ཕལ་ཆེར་ལས་འདོད་ཆགས་དང་བྲལ་བ་སྔོན་དུ་སོང་བ་དང༌། འདོད་པ་ལ་ཆགས་པ་དང་བྲལ་བ་སྔོན་དུ་སོང་བ་ཞེས་བརྡ་མཛད་པ་ལས་འདིར་ཐོད་རྒལ་བ་ཞེས་བཏགས་པ་ནི་བརྡ་དངོས་སུ་སྦྱར་བ་མེད་ཀྱང་དོན་གྱིས་འཐོབ་སྟེ། འདི་དང་རིམ་གྱིས་པ་གཉིས་འབྲས་བུ་མངོན་དུ་བྱེད་ཚུལ་མི་འདྲ་བས་ཀྱང་འབྱེད་ལ། རིམ་གྱིས་པ་འབྲས་བུ་རིམ་གྱིས་པ་ཡིན་པའི་ཕྱིར་འདི་འབྲས་ བུ་ཐོད་རྒལ་བར་འགྲོའོ། །དེས་ན་ཆགས་བྲལ་སྔོན་སོང་ཞེས་བརྡ་སྦྱར་ན་སྤང་བྱ་སྤངས་ཚུལ་དང༌། མིང་འདོགས་ཕྱི་མ་ནི་འབྲས་བུ་ཐོབ་ཚུལ་མི་འདྲ་བའི་སྒོ་ནས་བཏགས་པའོ། །ཕྱི་མ་གཉིས་ལ་ལམ་རིམ་གྱིས་པ་དང་ལམ་ཅིག་ཅར་བ་ཞེས་བརྡ་སྦྱོར་བ་མེད་མོད། དེ་དག་གིས་ནི་བརྡ་འདི་དག་གི་དོན་གཏན་མ་རྟོགས་པར་མཐོང་སྟེ། ལམ་ནི་ཚོགས་ལམ་སོགས་ལྔ་ལ་བྱེད་དམ། སྦྱོར་བ་བར་ཆད་མེད་པ་རྣམ་གྲོལ་ལམ་ཁྱད་པར་ལམ་གང་ལ་བྱེད་ཀྱང་དེ་དག་རིམ་ཅན་དུ་སྐྱེ་བ་མ་གཏོགས་པ་ཅིག་ཅར་དུ་སྐྱེ་བ་ག་ལ་སྲིད། དེས་ན་སྤང་བྱ་ལ་རིམ་གྱིས་པ་དང་ཅིག་ཅར་དུ་སྤོང་བ་གཉིས་ཡོད་པས་སྤང་བྱ་ཅིག་ཅར་བ་ཞེས་བརྡ་སྦྱར་བར་བྱ་སྟེ། འདིའི་ཟླས་དྲངས་ན་ཐོད་རྒལ་བ་ཡང་རིམ་གྱིས་པ་ཡིན་ཏེ། སྤང་བྱ་རིམ་གྱིས་སྤོང་བའི་ཕྱིར་རོ། །དེས་ན་རིམ་གྱིས་པ་ལ་འབྲས་བུ་ཐོད་རྒལ་བའི་ཟླས་དྲངས་པའི་འབྲས་བུ་རིམ་གྱིས་པ་དང༌། སྤང་བྱ་ཅིག་ཅར་བའི་ཟླས་དྲངས་པའི་སྤང་བྱ་རིམ་གྱིས་པ་གཉིས་ཞེས་པར་བྱ་ལ་འདིར་ནི་འབྲས་བུ་མཐར་གྱིས་པ་ཞེས་བྱ་སྟེ། མཐར་གྱིས་འཐོབ་པའི་ཕྱིར་དེ་སྐད་ཅེས་བཤད་ཀྱི་ཞེས་པའི་འགྲེལ་བཤད་དོན་གསལ་ལས། འབྲས་བུ་བཞི་མཐར་གྱིས་འཐོབ་པའི་ཕྱིར་དེ་སྐད་ཅེས་བཤད་ཅེས་པས་སོ། །གསུམ་པ་ལ་གསུམ། ཐོད་རྒལ་བ་དང༌། རིམ་གྱིས་པ་དང༌། ཅིག་ཅར་བ་གང་ལ་བཞག་པའོ། །དང་པོ་ནི། ཐོད་རྒལ་བ་ལ་འབྲས་བུ་བར་པ་གཉིས་ཀྱི་ཞུགས་གནས་བཞི་སྲིད་ཀྱི་གཞན་མི་སྲིད་དོ། །དེ་ལ་རྒྱུན་ཞུགས་མི་སྲིད་པའི་རྒྱུ་མཚན་གཉིས་ལས་འབྲས་བུ་མངོན་ དུ་བྱེད་ཚུལ་གྱི་སྒོ་ནས་མི་སྲིད་པ་ནི། འདི་ལ་འབྲས་བུ་སྔ་མ་དོར་ནས་ཕྱི་མ་མངོན་དུ་བྱས་པ་དགོས་ན་རྒྱུན་ཞུགས་ཀྱི་སྔོན་དུ་འབྲས་བུ་མི་སྲིད་པས་སོ། །སྤངས་པའི་སྒོ་ནས་མི་སྲིད་པ་ནི་འབྲས་བུ་གང་དང་གང་གི་སྤང་བྱའི་གཙོ་བོ་མཐོང་ལམ་གྱི་སྔོན་དུ
Chinese
是见道之故。果位其他也相同。二是，果顿超者，渐次者，断除一时者的僧伽。前者，从上下的现观来说，大多数是先已远离贪欲，先已远离对欲望的贪执，这样安立术语，而此处安立为顿超者，虽然没有直接使用术语，但实际上是可以获得的。这和渐次者二者显现果位的方式不同，所以可以区分。渐次者因为是果渐次者，所以此果成为顿超者。因此，如果安立术语为离贪先已，那么就是断除所断的方式，而后面的名称安立，是从获得果位的方式不同而安立的。对于后面二者，虽然没有安立术语为道渐次者和道一时者。但他们似乎完全没有理解这些术语的含义。道是对资粮道等五道说的吗？还是对加行道、无间道、解脱道、殊胜道说的？无论是对哪种道说的，除了次第产生之外，怎么可能一时产生呢？因此，应该安立术语为所断渐次者和一时断除者，如果用这个来类推，那么顿超者也是渐次者，因为是次第断除所断的缘故。因此，应该说渐次者有以果顿超者来类推的果渐次者，以及以所断一时者来类推的所断渐次者二者，而此处则称为果究竟者，因为是究竟获得的缘故，所以在《释论义明》中说：因为是究竟获得四果的缘故，所以这样说。三有三：顿超者，渐次者，一时者安立在何处。第一是，顿超者可以有中间二果的四种入住，其他则不可能。其中，不可能是预流果的原因有两个，从显现果位的方式来说不可能的是：因为这需要舍弃之前的果位而显现后面的果位，但预流果之前不可能有果位。从断除的角度来说不可能的是，任何果位的所断的主要部分都在见道之前。
English
It is because it is the path of seeing. The other fruit positions are also the same. Secondly, there are the Sangha of those who attain enlightenment suddenly, those who attain it gradually, and those who abandon all at once. For the former, from the higher and lower Abhisamaya, most of them have already abandoned attachment and have already abandoned attachment to desire. Thus, the term is established, but here, the term 'sudden attainment' is established. Although the term is not directly used, it can actually be obtained. These two, the gradual and the sudden, are distinguished by the different ways in which they manifest the fruit. Because the gradual is the gradual fruit, this fruit becomes the sudden attainment. Therefore, if the term 'abandoning attachment first' is established, then it is the way of abandoning what is to be abandoned, and the subsequent naming is established from the different ways of obtaining the fruit. For the latter two, although there is no establishment of the terms 'gradual path' and 'sudden path'. But they seem to have completely failed to understand the meaning of these terms. Is the path referring to the five paths such as the path of accumulation? Or is it referring to the path of application, the path of no interruption, the path of liberation, and the path of distinction? No matter which path it refers to, how can it arise all at once except for arising in stages? Therefore, the terms 'gradual abandonment' and 'abandonment all at once' should be established. If we use this to infer, then the sudden attainment is also gradual, because it is the gradual abandonment of what is to be abandoned. Therefore, it should be said that the gradual has the gradual fruit inferred from the sudden attainment, and the gradual abandonment inferred from the abandonment all at once. But here, it is called the ultimate fruit, because it is ultimately obtained. Therefore, in the commentary 'Meaning of the Explanation', it says: 'Because it is the ultimate attainment of the four fruits, it is said so.' Thirdly, there are three: where are the sudden attainment, the gradual attainment, and the all at once established? The first is that the sudden attainment can have four abodes of the two intermediate fruits, but others are impossible. Among them, there are two reasons why it is impossible to be a stream enterer. The reason why it is impossible from the way of manifesting the fruit is: because this requires abandoning the previous fruit and manifesting the subsequent fruit, but it is impossible to have a fruit before the stream enterer. The reason why it is impossible from the perspective of abandonment is that the main part of what is to be abandoned in any fruit is before the path of seeing.