English
After stating the manner of emptiness, next, let us discuss the meaning of the occasions when the order of the sections is incomplete. Those sections only state emptiness by way of negating others, and there is no order of realization in these. According to those who say that only the meaning of the sections should be stated, but the meaning of the main treatise will become incomplete, therefore, the occasions of emptiness are shown to be of the nature of a decline in purpose because they are devoid of the order of going and proceeding. Thus it is said. Second, in the Great Commentary, it says: "In the case of the first three emptinesses, these three emptinesses are on the ground of practice by aspiration." And in the case of the fourth, it says: "This is on the path of joining." And in the case of the fifth, it says: "This is the first because of the meaning of all-pervading." And in the case of the last three emptinesses, it says: "These three emptinesses should be known to be on the ground of Buddhahood because they are the basis for abandoning the obscurations of afflictions together with their predispositions, the basis for abandoning the obscurations of knowledge together with their predispositions, and because of the meaning of being self-originated, in that order." Thus it is said. Third, Dagpo Wangchuk Senge said: "The first three wisdoms are the path of accumulation, the fourth is the path of joining, then seven, one each from the first to the seventh bhumis, then two each for the three pure bhumis, and the wisdom of realizing the last three emptinesses is only placed on the ground of Buddhahood." Arna said: "Although the boundaries of the other wisdoms are like that, it is not reasonable to place the first three on the path of accumulation. In the Great Commentary, the first three wisdoms are placed on the ground of practice by aspiration, and the ground of practice by aspiration is considered to be the path of joining. In the section on definitions, it says, 'Accumulation and practice by aspiration.' And in the section on Sadāprarudita, it also says, 'The ground of accumulation, the ground of practice by aspiration, the ground of bodhisattvas, and the ground of tathāgatas.' Therefore, the ground of practice by aspiration on which the first three emptinesses are placed is all four paths of joining, and the path of joining on which the fourth is placed is the highest dharma." Khyunga said: "Placing the first three on both the path of accumulation and joining is in accordance with the Great Commentary, but placing the fourth on the highest dharma of the path of joining is not in accordance with the Great Commentary. Then, one each from the first to the seventh bhumis is in accordance with the Great Commentary, but two each for the three pure bhumis is not in accordance with the Great Commentary. Placing the last three on the ground of Buddhahood is in accordance with the Great Commentary." Thus it is said. Fourth, in the commentary on the Seventy Stanzas on Emptiness, it says: "These seventy emptinesses, from the time of attaining the first bhumi up to the ground of Buddhahood, gradually destroy obscurations and generate wisdom." Thus it is said. Fifth, Master Vasubandhu said: "These seventy emptinesses, from the time of attaining the first bhumi up to the ground of Buddhahood, gradually destroy obscurations and generate wisdom." Thus it is said. Sixth, Master Senge Zangpo said: "These seventy emptinesses, from the time of attaining the first bhumi up to the ground of Buddhahood, gradually destroy obscurations and generate wisdom." Thus it is said. Seventh, Jamyang Shyepa said: "The meaning of the Seventy Stanzas on Emptiness is that from the time of attaining the first bhumi up to the ground of Buddhahood, they gradually destroy obscurations and generate wisdom." Thus it is said. Eighth, Pal Mangthangpa said: "The meaning of the Seventy Stanzas on Emptiness is that from the time of attaining the first bhumi up to the ground of Buddhahood, they gradually destroy obscurations and generate wisdom." Thus it is said.
Chinese
将前三个暖位安立于胜解行地，将第四个暖位安立于最胜位，因此主张将四个暖位按次第安立。第四种观点是，论师主张从通达前三个空性的智慧资粮道安立。因为这二十种空性显示了从资粮道到佛地的现观次第的方式，与二十二种发心的界限相似。至少从暖位安立没有依据，因为通常作为十七种资粮之一的智慧资粮在资粮道中存在没有矛盾，并且作为积聚资粮一部分的智慧资粮在最胜位以下不存在。由于“胜解行地”这个词，暖位不会成立，因为通常胜解行地包括资粮道和加行道两者，因此当被资粮道的同类引导时，它指加行道，当被加行道的同类引导时，它指资粮道。如果不是这样，如果“胜解行地”这个词是所有四个暖位，而“加行道”是最胜位，那么应该用那个术语来表达。如果四个暖位按次第安立，那么就没有必要将前三个和第四个分开。论师在二十种智慧的界限之后，引用了先前《现观庄严论》中的引文，其含义是，在其他情况下，从资粮道到佛地的界限不确定，这些情况的含义也应在此处基于二十种智慧的界限来理解。那些认为在宣说二十种空性的经中，只显示了空性的无遮遣，而没有显示有境智慧的人，按照他们的观点，该经只显示了境空性，而没有显示有境现观的次第。如果也这样认为，那么上下文将只成为空性的所说，而论著的意义，即现观的次第，将不会成为所说。如果也这样认为，那么二十种空性的差别将使有境智慧与先前已行和之后应行的顺序分离，因此论著的目的将丧失。
English
The ground of application of the three initial heats is the path of joining, and the path of joining where the fourth is placed is the supreme dharma, so it is asserted that the four paths of joining are placed in order. The fourth is the assertion of the teacher that the wisdom of realizing the first three emptinesses is placed from the accumulation path. Because these twenty emptinesses show the order of manifestation from the accumulation path to the Buddha's ground, it is considered similar to the boundary of the twenty-two bodhicittas. There is no basis for placing it at least from the path of joining, because in general there is no contradiction that the accumulation of wisdom, which is one of the seventeen accumulations, exists from the accumulation path, and the accumulation of wisdom, which is part of the accumulation of accumulations, does not exist below the supreme dharma. The term "ground of application" does not establish the path of joining, because in general the ground of application applies to both the accumulation and joining paths, so when led by the accumulation path, it refers to the joining path, and when led by the joining path, it refers to the accumulation path. If not, if the term "ground of application" is all four paths of joining, and "path of joining" is the supreme dharma, then it should be expressed by that term. If the four paths of joining are placed in order, then there is no need to separate the first three and the fourth. After the boundary of the twenty wisdoms, the teacher quoted the previous quotation from the Ornament of Clear Realization, the meaning of which is that in other cases, the boundary from the accumulation path to the Buddha's ground is uncertain, and the meaning of these cases should also be understood here based on the boundary of the twenty wisdoms. Those who think that in the sutra showing the twenty emptinesses, only the non-affirming negation of emptiness is shown, and the subject wisdom is not shown, according to their view, that sutra only shows the object emptiness, and does not show the order of the subject manifestation. If you also think so, then the context will only become the spoken of emptiness, and the meaning of the treatise, the order of manifestation, will not become the spoken of. If you also think so, then the difference of the twenty emptinesses will separate the subject wisdom from the order of what has already been traversed and what should be traversed later, so the purpose of the treatise will be lost.
Tibetan
ན་ཏོ། །གཉིས་པ་སའི་ཚོགས་བྱེ་བྲག་ཏུ་བཤད་པ་ལ། མཚན་ཉིད། དབྱེ་བ། སྒྲ་དོན། ཁྱད་པར་གྱི་ཆོས་དང་བཞི་ལས། དང་པོ་ལ་ས་ཙམ་གྱི་མཚན་ཉིད་ནི། རྟོགས་པ་ཕྱི་མ་དང་ཡོན་ཏན་གྱི་རྟེན་བྱེད་པའོ། །སྐབས་དོན་བྱང་སེམས་ཀྱི་སའི་མཚན་ཉིད་ནི་སྟོང་ཉིད་མངོན་སུམ་དུ་རྟོགས་པའི་ཤེས་རབ་དང་། སྙིང་རྗེ་ཆེན་པོ་ཟུང་དུ་འབྲེལ་བའི་སྒོ་ནས་རྟོགས་པ་ཕྱི་མ་དང་ཡོན་ཏན་གྱི་རྟེན་བྱེད་པའི་ཉམས་ལེན་ཁྱད་པར་ཅན་ཏེ། འཇུག་འགྲེལ་དུ། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཀྱི་ཟག་པ་མེད་པའི་ཡེ་ཤེས་སྙིང་རྗེ་ལ་སོགས་པས་ཟིན་པ་ཉིད་ཆར་རྣམ་པར་ཕྱེ་བ་ནས་ཞེས་བྱ་བའི་མིང་ཐོབ་སྟེ། ཡོན་ཏན་གྱི་འབྱུང་གནས་སུ་འགྱུར་བའི་ཕྱིར་རོ། །ཞེས་གསུངས་སོ། །གཉིས་པ་ནི། སྤྱིར་ས་ཙམ་ལ་དབྱེ་ན། ཉན་ཐོས་ཀྱི་ས། རང་རྒྱལ་གྱི་ས། ཐེག་ཆེན་གྱི་ས་དང་གསུམ་ལས། དང་པོ་ལ་དཀར་པོ་རྣམ་པར་མཐོང་བའི་ས། རིགས་ཀྱི་ས། བརྒྱད་པའི་ས། མཐོང་བའི་ས། བསྲབས་པའི་ས། འདོད་ཆགས་དང་བྲལ་བའི་ས། བྱས་པ་རྟོགས་པའི་ས། ཉན་ཐོས་ཀྱི་ས་དང་བརྒྱད་དོ། །གཉིས་པ་ལ་རབ་ཏུ་དབྱེ་བ་བཤད་པ་མི་སྣང་ཞིང་། གསུམ་པ་ལ་མོས་སྤྱོད་ཀྱི་ས། བྱང་ཆུབ་སེམས་དཔའི་ས། སངས་རྒྱས་ཀྱི་ས་དང་གསུམ་ལས། བྱང་སེམས་ཀྱི་ས་ལ་ཡང་ས་དང་པོ་རབ་ཏུ་དགའ་བ་ནས་ས་བཅུ་པ་ཆོས་ཀྱི་སྤྲིན་གྱི་བར་བཅུར་ཡོད་དེ། རིན་ཆེན་ཕྲེང་བར། ཇི་ལྟར་ཉན་ཐོས་ཐེག་པ་ལ། །ཉན་ཐོས་ས་ནི་བརྒྱད་བཤད་པ། །དེ་བཞིན་ཐེག་པ་ཆེན་པོ་ལ། །བྱང་ཆུབ་སེམས་དཔའི་ས་བཅུའོ། །ཞེས་གསུངས་སོ། །གསུམ་པ་ལ། སྤྱིའི་སྒྲ་དོན་དང་། སོ་སོའི་སྒྲ་དོན་གཉིས་ལས། དང་པོ་ནི་རྒྱན་དུ། འབྱུང་པོ་དཔག་མེད་འཇིགས་མེད་ཕྱིར། །དཔག་ཏུ་མེད་པ་དེ་དག་ལ། །ཕྱི་ཕྱིར་གོང་དུ་འགྲོ་ལྡན་ཕྱིར། །དེ་དག་ཉིད་ནི་སར་འདོད་དོ། །ཅེས་སོ། །གཉིས་པ་ནི་དེ་ཉིད་དུ། བྱང་ཆུབ་ལ་ནི་ཉེ་བ་དང་། །སེམས་ཅན་དོན་སྒྲུབ་མཐོང་བ་ལ། །རབ་ཏུ་དགའ་བ་སྐྱེ་འགྱུར་ཏེ། །དེ་ཕྱིར་རབ་དགའ་ཞེས་བརྗོད་དོ། །འཆལ་ཚུལ་རྩོལ་བའི་དྲི་བྲལ་ཕྱིར། །དྲི་མ་མེད་པའི་ས་ཞེས་བྱ། །ཆོས་ཀྱི་སྣང་བ་ཆེན་པོ་ནི། །བྱེད་པའི་ཕྱིར་ན་འོད་བྱེད་པའོ། །འདི་ལྟར་བྱང་ཆུབ་ཕྱོགས་མཐུན་ཆོས། །རབ་ཏུ་སྲེག་བྱེད་འོད་ལྟ་བུ། །དེ་དང་ལྡན་ཕྱིར་ས་དེ་ནི། །གཉིས་པོ་བསྲེགས་པས་འོད་འཕྲོ་ཅན། །སེམས་ཅན་རྣམས་ཡོངས་སྨིན་བྱེད་ཅིང་། །རང་གི་སེམས་ཀྱང་བསྲུངས་པའི་ཕྱིར། །བློ་ལྡན་རྣམས་ཀྱིས་སྦྱང་དཀའ་བ། །དེ་ཕྱིར་སྦྱང་དཀའ་ཞེས་
Chinese
礼敬。 第二，详细解释地的集合。分为四点：体性、分类、词义、特殊功德。第一点，仅就地而言，其体性是后得和功德的基础。就此处所指的菩萨地而言，其体性是现量证悟空性的智慧，以及通过与大悲相结合的方式，作为后得和功德之基础的特殊修持。如《入行论释》中所说：“菩萨们因无漏智慧、慈悲等所摄持，从被区分成地开始，便获得名称，因为它们成为功德的来源。” 第二点，一般而言，仅就地进行分类，可分为声闻地、独觉地、大乘地三种。第一种又可分为：白净见地、种姓地、第八地、见地、薄地、离欲地、所作究竟地、声闻地，共八种。第二种似乎没有详细的分类说明。第三种可分为：胜解行地、菩萨地、佛地三种。菩萨地又分为十地，从第一地极喜地到第十地法云地。如《宝鬘论》中所说：“如声闻乘中，声闻地有八种，同样在大乘中，有菩萨十地。” 第三点，分为总的词义和各自的词义两种。第一种，如《庄严经论》中所说：“因为是无量有情无畏的，对于那些不可估量者，因为具有越来越高的进步，所以那些本身被认为是地。” 第二种，同样在《庄严经论》中说：“因为接近菩提，并且见到成办有情义利，所以生起极喜，因此被称为极喜地。因为远离邪行和勤奋的垢染，所以称为离垢地。因为能产生巨大的法之光明，所以是发光地。就像这样，与菩提顺应的法，像光一样燃烧。因为与它相应，所以那个地，通过燃烧二者而具有光芒。因为能完全成熟有情，并且守护自己的心，所以有智者们难以调伏，因此称为难调伏地。
English
Homage. Second, explaining the collection of grounds in detail. There are four aspects: definition, classification, meaning of the term, and special qualities. First, regarding the definition of just a ground, it is the basis for subsequent realization and qualities. In the context of the Bodhisattva ground, it is the wisdom that directly realizes emptiness, and the special practice that serves as the basis for subsequent realization and qualities through the union of great compassion. As stated in the commentary on the "Entering the Middle Way": "Bodhisattvas, being possessed by uncontaminated wisdom, compassion, and so forth, from the time they are divided into grounds, they obtain names, because they become the source of qualities." Second, generally, grounds can be classified into three: the ground of Hearers, the ground of Solitary Realizers, and the ground of the Great Vehicle. The first is further divided into eight: the ground of pure vision, the ground of lineage, the eighth ground, the ground of seeing, the ground of attenuation, the ground of detachment, the ground of accomplished action, and the ground of Hearers. There doesn't seem to be a detailed explanation of the second. The third can be divided into three: the ground of aspirational conduct, the ground of Bodhisattvas, and the ground of Buddhas. The Bodhisattva ground is further divided into ten grounds, from the first ground, Joyful Ground, to the tenth ground, Cloud of Dharma. As stated in the "Garland of Jewels": "Just as in the Hearer Vehicle, eight Hearer grounds are explained, similarly in the Great Vehicle, there are ten Bodhisattva grounds." Third, there are two aspects: the general meaning of the term and the individual meanings of the terms. The first, as stated in the "Ornament for Clear Realization": "Because it is fearless for immeasurable beings, for those immeasurable ones, because they possess increasingly higher progress, therefore those themselves are considered grounds." Second, similarly in the same text: "Because of being close to enlightenment, and seeing the accomplishment of the benefit of beings, joy arises, therefore it is called the Joyful Ground. Because of being free from the defilement of immoral conduct and effort, it is called the Immaculate Ground. Because it produces a great light of Dharma, it is the Luminous Ground. Like this, the Dharma that is in accordance with enlightenment, burns like light. Because it is in accordance with it, that ground, by burning the two, possesses light. Because it completely ripens beings, and protects one's own mind, it is difficult for the wise to tame, therefore it is called the Difficult to Tame Ground.