English
Ra. Please examine whether this is the intention of Lord Maitreya by comparing the upper and lower scriptures, by those who possess wisdom. After these plagues are exhausted, some say: The Bodhisattva of the constant extreme, you rely on all the qualities of the three vehicles perfectly, because you are the person who has abandoned the one hundred and eight kinds of conceptualizations of grasping and being grasped, which are to be abandoned by cultivation. So, does that mean abandoning the manifest, or abandoning the seed? If it is the former, then the eighth-ground Bodhisattva should be that, because he is a person who abides in the pure land. If it is the latter, then the former should be that the habit of the one hundred and eight conceptualizations of grasping and being grasped, which are to be abandoned by cultivation, has been abandoned, because the seeds of those have been abandoned. This does not pervade the view that everyone agrees on these days, because they proclaim that even though the seed of that is abandoned at the time of the constant extreme, the habit of that is not abandoned. I do not approve of this view, then, if the seed of the conceptualizations to be abandoned by seeing is abandoned, it should not pervade that the habit of that is abandoned, because of that proposition. If you agree, then the uninterrupted path of the seeing path of the Great Vehicle should be the basis for abandoning the seed of that and not abandoning the habit, because you agree. If you agree, then that should not be the true antidote to the seed of that, because you have not abandoned the exhaustion of the seed of that. If someone says: There is abandoning the seed of what is to be abandoned by cultivation, and not abandoning the habit of that, because there is what is to be abandoned by the peak application of the path of cultivation that is different from what is to be abandoned by the peak application of the uninterrupted path. This is a very inferior view, because such a thing to be abandoned should not be the habit of the obscuration of knowledge that is included in what is to be abandoned by cultivation, because you are not what is to be abandoned by the peak application of the path of cultivation. Both the subject property and the pervasion of the two can be established. Furthermore, the habit of the obscuration of knowledge should not be definite in the number of the two, what is to be abandoned by seeing and what is to be abandoned by cultivation, because the true antidote to that is not definite in the two paths. The subject property is accepted. Furthermore, as before, at the same time as abandoning the one hundred and eight conceptualizations, only abandoning the one hundred and eight afflictions included in those, that is, the one hundred and eight things to be abandoned included in "abandoning"
Chinese
是作为修断的种子吗？还是作为习气？如果按照前者，常边的菩提心，应成所断，已断除修断烦恼障的习气一百零八种，因为已断除那些种子。承认。有人说：不遍，说断除一百零八种烦恼，也是因为作为烦恼障的种子。因此，哎呀，这太稀奇了，因为它的种子从第一地就已断除。如果按照后者，那应成与修道顶加行相异的无间顶加行的所断。承认那个的缘故。承认宗法和周遍。因此，一般从顶加行对治的角度所显示的意义也是见道和修道顶加行。顶加行从开始到结束两种对治的角度显示，我没有在《现观庄严论》的注释中见到。从那两种对治的角度显示，也是为了了解所断必定是见断和修断两种。无间顶加行的所断包含在修断之中，因此它对所断进行对治的作用已在修道顶加行时显示完毕。无间道顶加行时，从福德众多的角度显示，因为之前的两种道是从对治的角度显示，有些所化会灰心，因此为了遣除那个，从利益的角度显示。例如，九地以下是从清净的角度显示，而十地是从果的角度显示一样。词义是：常边的菩提心，是以外于自己的刹那，依靠着三乘圆满的一切功德，因为以外于自己，已断除修断所取的分别一百零八种的种子，以及修断烦恼的障碍的习气一百零八种，因为经中说依靠根本，以及注释中说以先前而来的方式依靠。如果认为依靠不也存在于其他吗？自己的刹那以外立即依靠，是从利益的角度显示。以达到顶点的智慧，
English
Is it taken as the seed of what is to be abandoned by meditation? Or as the imprint? If according to the former, the constant-edged Bodhicitta, should be what is to be abandoned, having abandoned the one hundred and eight imprints of the afflictive obscurations to be abandoned by meditation, because those seeds have been abandoned. Agreed. Someone says: Not pervasive, saying that abandoning one hundred and eight afflictions is also because it is taken as the seed of the afflictive obscurations. Therefore, alas, this is very amazing, because its seed has already been abandoned from the first ground. If according to the latter, then it should be the object to be abandoned of the uninterrupted peak practice that is different from the peak practice of the path of meditation. Because of admitting that. The reason and pervasion are admitted. Therefore, in general, the meaning shown from the aspect of the antidote of the peak practice is also the seeing path and the peak practice of the meditation path. I have not seen the peak practice shown from the aspect of the two antidotes from beginning to end in the commentary of the Ornament scripture. The meaning shown from the aspect of those two antidotes is also for the purpose of knowing that what is to be abandoned is definitely the two, what is to be abandoned by seeing and what is to be abandoned by meditation. The object to be abandoned of the uninterrupted peak practice is included in what is to be abandoned by meditation, so the action of it acting as an antidote to what is to be abandoned has already been shown during the peak practice of the meditation path. During the peak practice of the uninterrupted path, it is shown from the aspect of many merits, because the previous two paths were shown from the aspect of the antidote, some trainees will become discouraged, so in order to eliminate that, it is shown from the aspect of benefits. For example, the ninth ground and below are shown from the aspect of complete purification, and the tenth ground is shown from the aspect of the result. The meaning of the words is: The constant-edged Bodhicitta, is that outside of its own moment, it relies on all the perfect qualities of the three vehicles, because outside of itself, it has abandoned the seeds of the one hundred and eight conceptualizations of grasping and clinging to be abandoned by meditation, and the one hundred and eight imprints of the obscurations of the afflictions to be abandoned by meditation, because it is said in the root that it relies on the root, and in the commentary it is said that it relies in the manner of coming before. If you think that relying also exists in others? Relying immediately outside of one's own moment is shown from the aspect of benefits. With the wisdom that has reached the peak,
Chinese
窍诀是：到达顶峰完全领悟，看啊，这到达顶峰，这是到达顶峰的偈颂。三千世界众生声闻等。在这些时候，经中所说的方式，论典中所说的方式，如此宣说的无间顶加行之体性有三。第一是，经中说：将三千世界的有情全部安置于声闻和独觉以及菩萨的无过失之中所生的福德，比全知福德还要多。此之所缘非实有。经中说全知的所缘，因等三者。所缘合理以及彼之。经中说经中说全知的所缘相违背之理。第二是论典中，经中直接开示的全知的隐藏意义是无间道之顶加行。无间道的意义是：不被其他法所隔断而生起自果。如是生起者即是全知之理。因此，上下三部经都与无间顶加行福德广大等相连。此顶加行从众多福德的反面来开示的意义已经讲完。第三，有破、立、舍三种。第一种，有些人说，生起作为自果的全知，对于同类的加行和不同类的障碍，任何都不能隔断的，聚合修持极其殊胜的菩萨瑜伽。大乘的修道法，是所诠，因为是体性之故。如果不成立，则应是，聚合修持极其殊胜的那个是什么？因为你是无间道之顶加行之故。第二是，生起作为自己真实果的全知，聚合修持极其殊胜的菩萨瑜伽。第三，有些人说，有边际之智慧第一刹那法，是体性，因为是所诠之故。不能承认，因为你和你的果实全知之间，被有边际之智慧第二刹那所隔断之故。那么，有边际之智慧的真实果实全知第一刹那不存在则成，因为那个第一刹那
English
The key point is: Reaching the summit is fully realized. Look, this is reaching the summit. This is the verse of reaching the summit. The beings of the three thousand worlds, such as Shravakas, etc. In these instances, the way it is spoken in the Sutras, the way it is taught in the Shastras, and the nature of the uninterrupted peak application as taught in this way are threefold. The first is: In the Sutras, it is said that the merit of placing all sentient beings of the three thousand worlds in the faultlessness of Shravakas, Pratyekabuddhas, and Bodhisattvas is greater than the merit of omniscience. Its object is not real. The Sutra speaks of the object, cause, etc., of omniscience. The object is reasonable and its. The Sutra speaks of the reason why the object of omniscience is contrary. The second is in the Shastras: The hidden meaning of omniscience directly taught in the Sutras is the peak application of the uninterrupted path. The meaning of the uninterrupted path is: the self-result is generated without being interrupted by other dharmas. The way it is generated is the principle of omniscience. Therefore, the three Sutras, above and below, are all connected with the uninterrupted peak application, great merit, etc. The meaning of this peak application being taught from the opposite side of many merits has been explained. Third, there are three: refutation, establishment, and abandonment. First, some say that the yoga of a Bodhisattva, which is the most excellent aggregation of practice that cannot be interrupted by any of the similar applications and dissimilar obscurations for generating omniscience as its own result, is the subject of the Mahayana path of practice, because it is the nature. If it is not established, then it should be, what is that most excellent aggregation of practice? Because you are the peak application of the uninterrupted path. The second is: the yoga of a Bodhisattva, which is the most excellent aggregation of practice for generating omniscience as its own real result. Third, some say that the first moment of the wisdom of the limit of existence is the nature, because it is the subject. It cannot be admitted, because you and your fruit, omniscience, are interrupted by the second moment of the wisdom of the limit of existence. Then, it follows that the first moment of omniscience, which is the real fruit of the wisdom of the limit of existence, does not exist, because that first moment