English
Completely knowing the own nature and completely knowing the faults. As it is said, it should be understood as follows: The accumulation path, by knowing the faults of what is to be abandoned by seeing, acts as the antidote of refutation. The path of joining, by knowing the nature of what is to be abandoned by seeing, acts as the antidote of suppression. The actual cause of the seeing path knows the cause of the seed of the basis of what is to be abandoned by seeing. When the Dharma-kshanti arises on the uninterrupted path, it is directed towards the cessation of the proximate cause of what is to be abandoned by seeing. From the direction of the arising of Dharma-kshanti, it is the antidote of eradication that makes the proximate cause of what is to be abandoned by seeing cease from the root. Secondly, it is abandoned by the mind that focuses on the mixture. It is abandoned by keeping in mind the own characteristic of all dharmas abiding in one without self. The aspects of impermanence, etc., are said to be the means of completely training the aspect of selflessness. How does it become a means of training? If one knows that what is impermanent is suffering, and that suffering is grasped as mine and is empty, then it becomes the supreme means of attaining the aspect of selflessness. Thirdly, since the past to be abandoned has ceased and the future has not arisen, it is not known to be abandoned. What is happening now cannot enter simultaneously with the antidote path, so although it is not abandonment, however, as before, the arising of the antidote seeing path and the cessation of the seed of what is to be abandoned, the bad karma, are simultaneous. For example, it is like the arising of light and the cessation of darkness. Furthermore, it is said that the seeing path is attained by abandoning the three pervasive connections, which does not mean that other things do not need to be abandoned, but rather it shows the main thing to be abandoned. The three pervasive connections of view are the cause of ordinary beings being attached to suffering and not being superior. The two pervasive connections of grasping, although they are noble, are the cause of seeking liberation because the view and conduct are wrong and not correct. The pervasive connection of doubt is the cause of not seeking liberation through the correct path. The manifestation of one's own qualities is also one aspect of the result. The categories of names are: the first ground, the Joyful Ground, the seeing path of the Great Vehicle. Because the Dharma-kshanti, etc., are free from the dust of what is to be abandoned by seeing, and the Dharma-jnana, etc., have attained freedom from defilement, therefore it is the first generation of immaculate mind that is without dust and free from defilement, the perfect and complete Buddha.
Chinese
属于同一类。确定，如实证悟，进入无过失，进入清净增上意乐，这些都是一个意思。关于修道，本体是：学习生起无漏智慧小、中、大三种，共九种的串习。助伴是：四禅和除了无色界最下层之外的三种，都包含在禅定中。所缘是：亲眼所见的圣者四谛的自相。修习的方式是：八正道，每一项都修习为具有四谛的体性。因此，正见是圣道支，安住于寂静，安住于无欲，安住于灭尽，通过完全断除来修习转变，这四种也是如此。正思维，语和业的边际，生活，精进，正念和禅定，圣道支安住于寂静等等，每一项都依次结合。这些各自的确定，如《菩提分品经》中所说，必须了解等持的见解，无所缘的修习的体性生起的方式。如果划分后得行为的装备，可以分为四支。见解是：通过修道所要证悟的甚深法性，完全确定为实证的体性之支。证悟是：辨别见解之义的智慧，因此，能够如实了解见解的自性，并且也了解阐述它的经部，因此成为向他人阐述的因，这是理解之支。如实地向他人阐述自己的证悟之义，从而使他人确信见解是清净的，这是语。身体的行为完全清净，从而使他人确信戒律是圆满的，这是业的边际。断除五种邪命，对资具少欲知足，从而使他人确信资具是减少的，这是生活。这三者是使他人确信之支。所知障一般是指六根本烦恼的无明，在这两者之中，属于非烦恼性的无明，因此，对治烦恼是所知障的对治精进。修道所要断除的近取是烦恼的对治正念。以及对禅定等殊胜功德的障碍的对治禅定。
English
Belong to the same category. Determining, realizing suchness, entering into faultlessness, entering into pure higher intention, these are all the same meaning. Regarding the path of meditation, the essence is: learning to cultivate the arising of the three types of uncontaminated wisdom, small, medium, and large, totaling nine. The companions are: the four dhyanas and the three excluding the lowest of the formless realms, all included in samadhi. The object of focus is: the self-characteristics of the four noble truths that have been directly seen. The method of practice is: the eightfold noble path, each item being practiced as having the nature of the four truths. Therefore, right view is a branch of the noble path, abiding in solitude, abiding in detachment, abiding in cessation, practicing transformation through complete abandonment, these four are also like that. Right thought, the boundaries of speech and action, livelihood, effort, mindfulness, and samadhi, the branch of the noble path abiding in solitude, etc., each is applied in sequence. The determination of each of these, as stated in the Sutra on the Exposition of the Divisions of Enlightenment, must be understood according to the manner in which the view of equipoise, the essence of objectless practice, arises. If dividing the equipment of subsequent attainment behavior, it can be divided into four branches. The view is: the profound dharma nature to be realized through the path of meditation, the branch that completely determines the nature of realization. Realization is: the wisdom that distinguishes the meaning of the view, therefore, being able to understand the self-nature of the view as it is, and also understanding the sutras that explain it, therefore becoming the cause of explaining to others, this is the branch of understanding. Explaining one's own meaning of realization to others as it is, thereby making others believe that the views are pure, this is speech. The actions of the body are completely pure, thereby making others believe that the discipline is perfect, this is the boundary of action. Abandoning the five wrong livelihoods, being content with little desire for resources, thereby making others believe that resources are reduced, this is livelihood. These three are the branches that make others believe. The obscuration of knowledge generally refers to the ignorance of the six root afflictions, among these two, it belongs to non-afflictive ignorance, therefore, the antidote to afflictions is the effort to counteract the obscuration of knowledge. The near cause to be abandoned on the path of meditation is the mindfulness that is the antidote to afflictions. And the samadhi that is the antidote to the obstacles to special qualities such as dhyana.
Chinese
是能对治这三者的所依。果是，断除修断，以及在地的阶段中显现如前所说的功德。这也要从确定修断，以及显示断除的对治两个方面来说。第一，如《宝性论》中所说，一切烦恼从见道断除，因此，只有所知障才成为修断。如《入中论》中所说，八地以下断除烦恼障，八地以上断除所知障。但在《摄类学》中说，最终二障一起断除。因此，烦恼障的遍计所执是见断，俱生的是修断，所知障的粗大的是见断，细微的是修断。所知障有能取和所取二种分别，其中所取分别，也是菩萨道的果位颠倒显现的行相所取分别九种，以及小乘道的果位本体颠倒的所取分别九种。能取分别，也是凡夫相续的补特伽罗实执分别九种，以及圣者相续的士夫假立执分别九种，总共三十六种，以三界来分，一百零八种是见断。修断是一百零八种，在细微的部分分为大中小三种，再分为九种，所以是九百七十二种。这只是大概了解，如果详细分析，要知道见断和修断的四四种分别的安立方式的差别。烦恼障的俱生，从本体方面来分有六种，其中贪欲是上界相续的有之贪欲和欲界相续的欲之贪欲两种。对于痛苦和痛苦之因的法类，总是感到不悦意是嗔恚。比自己低劣的认为我殊胜，和自己平等的认为我和他平等是慢。比自己平等的认为我殊胜，比自己殊胜的认为我和他平等是过慢或大慢。比自己殊胜的认为我稍微低劣是稍慢。比自己殊胜的认为我殊胜是慢中之慢。认为我是我是我是慢慢。认为自己的过失罪恶和烦恼是功德而内心充满是邪慢。获得世间的见解和禅定就认为我获得了圣者的
English
are the supports for counteracting these three. The result is the abandonment of what is to be abandoned by meditation, and the manifestation of qualities as previously described in the stages. This is also explained from two aspects: identifying what is to be abandoned by meditation and showing the antidote that abandons it. Firstly, as stated in the *Uttaratantra*, all afflictions are abandoned from the path of seeing. Therefore, only the obscuration of knowledge becomes what is to be abandoned by meditation. According to the *Madhyamakavatara*, the obscuration of afflictions is abandoned up to the eighth ground, and beyond that, the obscuration of knowledge is abandoned. However, in the *Abhidharmasamuccaya*, it is said that both obscurations are abandoned simultaneously in the end. Therefore, the imputed afflictions are to be abandoned by seeing, the innate ones are to be abandoned by meditation, the coarse obscuration of knowledge is to be abandoned by seeing, and the subtle one is to be abandoned by meditation. The obscuration of knowledge has two types of conceptualization: grasping and the grasped. Among them, the grasped conceptualization includes nine types of grasped conceptualization where the result of the Bodhisattva path appears inverted, and nine types of grasped conceptualization where the essence of the result of the Hinayana path is reversed. The grasping conceptualization includes nine types of substantial grasping conceptualization in the continuum of ordinary beings, and nine types of imputed grasping conceptualization in the continuum of noble beings, totaling thirty-six. Divided by the three realms, one hundred and eight are to be abandoned by seeing. What is to be abandoned by meditation is one hundred and eight, which are divided into three categories—large, medium, and small—in the subtle aspect, and further divided into nine, making nine hundred and seventy-two. This is a general understanding; if analyzed in detail, one must know the differences in the way the four types of conceptualizations to be abandoned by seeing and meditation are established. The innate afflictions are divided into six types in terms of their essence. Among them, desire is of two types: the desire for existence in the continuum of the upper realms and the desire for desire in the continuum of the desire realm. Always feeling displeasure towards suffering and the dharmas that are the cause of suffering is anger. Thinking "I am superior to those who are inferior, and I am equal to those who are equal" is pride. Thinking "I am superior to those who are equal, and I am equal to those who are superior" is excessive pride or great pride. Thinking "I am slightly inferior to those who are superior" is slight pride. Thinking "I am superior to those who are superior" is pride beyond pride. Thinking "I am I" is the pride of thinking "I am I." Being filled with the thought that one's own faults, sins, and afflictions are virtues is perverse pride. Gaining worldly views and mere samadhi and thinking "I have attained the noble ones'"
Chinese
认为已经获得而充满的显现的傲慢，这七种傲慢中的后两种需要在见道时断除。其余五种被认为是傲慢。对于贪欲等这三种，有两种错误的介入方式：对境的错误介入和对境的错误介入，在《摄类学》中出现，其中对境的错误介入被认为是需要断除的。两种无明中，属于烦恼性的无明。执着自己的蕴为我，以及执着与自己相关的法为我所，这是坏聚见。常边的常见和断见，本体的常见和断见，以有或无的方式看待的边执见是俱生的。从地的角度来区分，三界九地中，欲界有六个。色界和无色界八个中，因为没有嗔恚，所以第五个有八个，即四十个，全部加起来是四十六个。从大小的角度来区分，将这四十六个中的每一个都分为从大中之大到小中之小九个部分，这样四百一十四个是修道所断的烦恼。所有需要断除的都归纳为见道所断和修道所断两种。所有障碍都归纳为烦恼障和所知障两种，除此之外没有第三种。那么，在《宝性论》中，为什么说有等持的障碍这第三种呢？等持的障碍不属于所知障，因为阿罗汉从二者的角度都获得了解脱，并且凡夫获得了八种禅定，他们甚至没有断除稍微粗细的所知障，也断除了它。等持的障碍属于烦恼障的范畴，并且被认为归于其中。那么，如果说从智慧的角度解脱，断除了所有烦恼障，那么它也应该被断除，如果这样说，即使断除了烦恼障，也不一定需要断除它的范畴，例如在有余涅槃时，虽然断除了烦恼，但以前存在的业的遍行烦恼，以及异熟的遍行烦恼，连同蕴都没有断除。那么，这三种归于哪里呢？归于异熟的遍行烦恼，因为行蕴的分别念等是等持的障碍。显示断除的方法和对治：之前所说的，也需要结合《摄类学》中所说的断除方式。