English
The manifest pride of being filled with the thought of having attained, the latter two of these seven prides must be abandoned on the path of seeing. The remaining five are considered to be pride. Regarding these three, such as desire, there are two ways of wrongly engaging with views: wrongly engaging with the object and wrongly engaging with the object. Among those that appear in the Compendium, wrongly engaging with the object is considered to be what needs to be abandoned. Of the two kinds of ignorance, it is afflicted ignorance. Holding one's own aggregates as self, and holding phenomena related to oneself as belonging to self, is the view of the collection of destructible things. The eternal view of permanence and the view of annihilation regarding continuity. The eternal view of essence and the view of annihilation, viewing existence or non-existence, the view of holding to extremes is innate. Differentiating from the perspective of grounds, among the nine grounds of the three realms, there are six in the desire realm. In the eight of the form and formless realms, because there is no anger, the fifth has eight, which is forty, and all together there are forty-six. Differentiating from the perspective of large and medium, dividing each of these forty-six into nine parts from the great of the great to the small of the small, these four hundred and fourteen are the afflictions to be abandoned by meditation. All that needs to be abandoned is included in the two: what is abandoned by seeing and what is abandoned by meditation. All obscurations are included in the two: afflictive obscurations and cognitive obscurations, there is definitely no third. Then, in the Uttaratantra, why are the obscurations of meditative absorption spoken of as three? The obscurations of meditative absorption are not included in cognitive obscurations, because arhats have attained liberation from both aspects, and ordinary beings who have attained the eight meditative absorptions have abandoned it, even though they have not abandoned even a little of the subtle or coarse cognitive obscurations. The obscurations of meditative absorption are on the side of afflictive obscurations and are considered to be included therein. Then, if one says that by being liberated from the aspect of wisdom, all afflictive obscurations are abandoned, then that too should be abandoned, if one says so, even if afflictive obscurations are abandoned, it is not necessary to abandon its category, for example, at the time of nirvana with remainder, although afflictions are abandoned, the previously existing pervasive afflictions of karma, and the pervasive afflictions of maturation, together with the aggregates, are not abandoned. Then, where are these three included? They are included in the pervasive afflictions of maturation, because the conceptualization and analysis of the aggregate of formation, etc., are the obscurations of meditative absorption. Showing the abandoning antidote: The way of abandoning spoken of in the previously explained Compendium must also be applied.
Chinese
复次，对治微小的微小第二地无垢地，舍弃粗大的粗大，譬如衣服等有大的污垢，用微小的去污之功也能断除。同样，对治微小的中等第三地发光地，微小的粗大第四地发焰地，中等微小第五地难胜地，中等中等第六地现前地，中等粗大第七地远行地，粗大微小第八地不动地，粗大中等第九地善慧地之间，从大的污垢依次串习，对治粗大的粗大第十地法云地，由此舍弃微小的微小极其细微的所断，譬如断除衣服等极其微小的污垢，则需要依仗大的功力一样。舍弃这些污垢时，通过四道，以前一地的结尾连接到上一地，因为是加行道的缘故，自己所断的粗大通过压伏的对治来压制，从而产生断灭种子的作用。自己生起那个无间道，因为是无间道的缘故，断灭者自然从根摧毁，成为根除的对治。地的本体从所断中解脱出来，是解脱道，也获得了依靠的对治。地的结尾，从自己的地中超胜出来，成为上一地的因，因此成为殊胜道，也成为了使自己的一切所断都极其遥远的远离对治。菩萨们获得见道后，即使没有舍弃烦恼，也如用药或咒语加持过的毒药一样，或者像舍弃一切的阿罗汉一样，因此没有损害的能力，所以在修道中以知和修为主，这是在《摄论》中所说的。如果问通过止观哪一个来舍弃烦恼，那么在《宝性论》中说是通过后得的智慧来舍弃，但是在《现观庄严论》中说是通过止观二者来舍弃。无学道的十种证悟之法是：在八支圣道的基础上加上解脱和解脱智二者，这些都是以无漏的五蕴来概括，其中语业和命根是戒蕴，精进、念和等持是定蕴。
English
Furthermore, the antidote to the minute of the minute, the second ground, the Immaculate Ground, abandons the gross of the gross. For example, if clothes and the like have large stains, even a small effort to remove the stain can cut it off. Similarly, the antidote to the minute of the middle, the third ground, the Luminous Ground; the minute of the gross, the fourth ground, the Blazing Ground; the middle of the minute, the fifth ground, the Difficult to Conquer Ground; the middle of the middle, the sixth ground, the Manifest Ground; the middle of the gross, the seventh ground, the Far-Reaching Ground; the gross of the minute, the eighth ground, the Immovable Ground; between the gross of the middle, the ninth ground, the Good Intelligence Ground, from the large stains, practice in sequence. The antidote to the gross of the gross, the tenth ground, the Cloud of Dharma Ground, thereby abandons the minute of the minute, the extremely subtle to be abandoned. For example, to cut off extremely small stains on clothes and the like, one must rely on great effort. When abandoning these stains, through the four paths, the end of the previous ground is connected to the upper ground. Because it is the path of application, the gross that is to be abandoned by oneself is suppressed by the antidote of suppression, thereby producing the effect of cutting off the seed. One generates that uninterrupted path, and because it is the uninterrupted path, the cutter naturally destroys it from the root, becoming the antidote of eradication. The essence of the ground is liberated from what is to be abandoned, it is the path of liberation, and also obtains the antidote of reliance. The end of the ground surpasses from one's own ground, becoming the cause of the upper ground, therefore it becomes the superior path, and also becomes the antidote of distancing, making all that is to be abandoned by oneself extremely distant. After Bodhisattvas attain the path of seeing, even if they have not abandoned afflictions, they are like poison that has been blessed with medicine or mantras, or like an Arhat who has abandoned everything, therefore they have no power to harm. Therefore, in the path of cultivation, knowing and cultivating are the main things, as stated in the Compendium of Abhidharma. If one asks which of calm abiding and insight abandons afflictions, then in the Treatise on the Buddha-nature, it is said that they are abandoned by the wisdom of subsequent attainment, but in the Ornament for Clear Realization, it is said that they are abandoned by both calm abiding and insight. The ten realizations of the path of no more learning are: on the basis of the eightfold noble path, adding liberation and the wisdom of liberation. These are all summarized by the five aggregates of non-outflow, among which speech and livelihood are the aggregate of ethics, and effort, mindfulness, and samadhi are the aggregate of samadhi.
Chinese
之蕴。 观现与正见是智慧之蕴。 从所断中解脱之界是解脱之蕴。 对治是智慧，是解脱之智慧观见之蕴。此二者是暂时的、突发的清净之部分，因此可以将有为蕴视为实有。本体是原始清净之界，二智慧是无为之大，且无漏之蕴是所有有为之遍及者。由于是无共同之所依，因此以所依之方式存在。 第三，分别阐述僧伽宝。 本体是：尚未达到断证究竟之圣者。 定义是： “僧伽(saṃgha)”一词有聚集和不可分割之意，因此佛之法与自相续二者无法分开或区分，故称之为僧伽。 特征是： 现量证悟法性之义，且已解脱大部分突发之垢染，具有觉解脱之六功德。 六者是： 如实了悟自心性光明，是如是觉。 如实观见一切法无我或离边，是如所有觉。 观见如来藏周遍有情，是内在之智慧观见，此为觉之三功德。 贪等烦恼障清净，所知之障碍清净，自利作意之劣障清净，此为解脱之三功德。 分类上，有小乘之僧伽和大乘之僧伽两种。 第一种是： 如《皈依七十颂》中所说： “了悟圣谛四行相， 知已生信即成办， 具足八种补特伽罗， 说为不退之僧伽。” 如是阐述，其中有： 阐述应取舍之所知，即四圣谛； 阐述从彼生起四信之方式； 阐述具足知已生信之补特伽罗之分类。 其中，第一者有五： 本体是： 处于杂染因果和清净因果之中。 定义是： 是圣者如理观见，且以不颠倒之自性存在，因此对所有生圣者皆为真实，然观见之方式则称为四圣谛。 特征是： 具有
English
of aggregates. Observation and correct view are the aggregates of wisdom. The sphere of liberation from what is to be abandoned is the aggregate of liberation. The antidote is wisdom, the wisdom that sees liberation, these two are temporary, sudden, and pure parts, so the conditioned aggregates can be regarded as real. The essence is the original pure realm, the two wisdoms are the great unconditioned, and the uncontaminated aggregate is the pervader of all conditioned things. Because it is a unique support, it exists as a support. Third, the Sangha Jewel is explained separately. The essence is: the noble being who has not reached the ultimate in abandonment and realization. The definition is: The word "Saṃgha" means gathering and indivisible, so the Buddha's Dharma and one's own mindstream cannot be separated or distinguished, therefore it is called Sangha. The characteristic is: directly realizing the meaning of Dharma nature, and being mostly free from sudden defilements, possessing the six qualities of knowledge and liberation. The six are: realizing the luminosity of one's own mind, which is knowing as it is. Correctly seeing all phenomena as selfless or free from extremes, which is knowing as much as there is. Seeing the Tathagatagarbha pervading sentient beings, which is the inner wisdom seeing, these are the three qualities of knowing. The defilements of attachment and other afflictions are purified, the obscurations of what is to be known are purified, and the inferior obscurations of self-interest are purified, these are the three qualities of liberation. In terms of classification, there are the Hinayana Sangha and the Mahayana Sangha. The first is: As it is said in the "Seventy Verses on Refuge": "Having realized the four aspects of the noble truths, Having understood and generated faith, The eight types of individuals, Are said to be the irreversible Sangha." As explained, there are: Explaining what should be taken and abandoned, which is the four noble truths; Explaining how the four faiths arise from them; Explaining the classification of individuals who possess knowledge and faith. Among them, the first has five: The essence is: being in the cause and effect of defilement and the cause and effect of purification. The definition is: It is the noble one who sees correctly, and exists in the nature of not being inverted, so it is true for all noble beings, but the way of seeing is called the four noble truths. The characteristic is: having
Chinese
五种我和合成为因果，并且断除它们的对治无漏，安住于能断无漏和所断无漏之中。分类有三种：真实的分类、数量决定和顺序决定。第一种有四种，苦谛的四种相是：异熟果是有情世间，士用果是器世间。体性有四种：以常和刹那坏灭故为无常，以损害故为痛苦，以俱生无我故为空，以遍计所执无我故为真无我。集谛的相是：能引发的烦恼和由它引发的业两种。体性有四种：能成办果故为集，成为近取故为因，同时互相帮助为缘，两种因没有缺少地聚合故为生。灭谛的相是：光明如来藏不变异、无垢染的部分。四种体性前面已经说过了。道谛的相是：证悟无我的智慧及其眷属。四种体性已经说过了。数量决定是：依赖于需要的数量决定。想要解脱的人，依靠了知取舍二者，必须断除过患，修习善法。并且，这二者各自决定为因果，所以决定为四种。这里只是显示了取舍的所知，所以四谛没有包含一切所知。顺序决定是：譬如医生首先必须认识疾病，然后必须知道疾病的因风胆等是所断，然后认识断除的安乐，然后像认识断除者和获得安乐的方法——药谛一样，了知痛苦，断除集，证得灭，修习道。最初观察时如果了知，最终现证真谛时也是如此了知，所以是现证的顺序。以十二缘起确定四谛的方式是：缘起有流转还灭两种杂染之理，流转还灭两种清净之理。