Chinese
因为不可能转生到那里。立宗，因为在那里的所依上不可能生起见道。有些人说，大乘见道的身体所依有两种，即以前没有的全新生起，以及已经生起的显现。后者存在于恶趣的所依上，因为菩萨见道者为了利益有情而有转生到恶趣的情况。这种说法是不了解要点，因为所有的大乘见道不可能无间断地生起。因为首先在人的所依上生起了大乘见道，之后在恶趣的所依上显现大乘见道。立宗。对于第二点，有破和立两种。第一点，有些人说，它依赖于三界九地。《释论》中说，大乘的修道依赖于它，这是什么意思呢？因为理由相同。不相同，因为如果大乘的见道是正定，那是什么？如果依赖于欲心的功德不是正定，那又是什么？有些人说，它依赖于无色界的实有，因为大乘见道者有按照顺行和逆行的方式修持止住于顶的九次第定。因为他们修持狮子奋迅三摩地。那么，欲心依赖于禅定的实有。因为具有欲界所依的补特伽罗修持禅定的实有。此外，菩萨见道者相续中的狮子奋迅三摩地是大乘的见道。因为前一个能立有周遍。如果承认，那么，它是法，不是大乘的见道。因为大乘的见道是证知十六刹那圆满后产生的智慧。第二点是，一般来说，见道依赖于六禅地中的任何一个。因为顺流果和离欲的前行一来者依赖于初禅的近分定。离欲的前行不来者依赖于四禅的实有中的任何一个。那么，如果他在见道之前就对第四禅离欲，就会依赖于无色界的实有吗？不是的，因为见道所欲的
English
Because it is impossible to be reborn there. Thesis, because it is impossible for the path of seeing to arise on that basis. Some say that the physical basis of the Mahayana path of seeing has two aspects: the new arising of what was previously non-existent, and the manifestation of what has already arisen. The latter exists on the basis of evil destinies, because there are cases where Bodhisattvas on the path of seeing take rebirth in evil destinies for the benefit of sentient beings. This statement does not understand the point, because all Mahayana paths of seeing cannot arise without interruption. Because first the Mahayana path of seeing arises on the basis of a human being, and later the Mahayana path of seeing manifests on the basis of an evil destiny. Thesis. For the second point, there are two aspects: refutation and establishment. For the first point, some say that it depends on the nine grounds of the three realms. The commentary says that the Mahayana path of meditation depends on it, what does this mean? Because the reason is the same. It is not the same, because if the Mahayana path of seeing is meditative stabilization, what is it? If the merit that depends on desire is not meditative stabilization, what is it? Some say that it depends on the reality of the formless realm, because Mahayana path of seeing practitioners meditate on the nine successive absorptions of the peak of existence in accordance with the forward and reverse order. Because they meditate on the Lion's Play Samadhi. Then, desire depends on the reality of meditative concentration. Because a person with a basis of desire meditates on the reality of meditative concentration. Furthermore, the Lion's Play Samadhi in the continuum of a Bodhisattva on the path of seeing is the Mahayana path of seeing. Because the previous proof has pervasion. If you admit it, then, that is the dharma, it is not the Mahayana path of seeing. Because the Mahayana path of seeing is the wisdom that arises after the completion of the sixteen moments of knowledge and acceptance. The second point is that, in general, the path of seeing depends on any of the six dhyana grounds. Because the stream-enterer and the once-returner who has abandoned desire depend on the preparatory stage of the first dhyana. The non-returner who has abandoned desire depends on any of the four realities of dhyana. Then, if he has abandoned desire for the fourth dhyana before the path of seeing, will he depend on the reality of the formless realm? No, because the path of seeing desires