English
If asked: Do the five aggregates encompass, or do the five aggregates encompass the three truths? Answer: They encompass each other. Cessation and the aggregates are not encompassed by anything, because cessation is thoroughly distinguished merely by separating from the aggregates. As it is said, therefore it is pervasive. Because it is an unpolluted aggregate, it cannot be considered so. Second, refuting one's own system: The paths of accumulation and preparation are actually combined with the continuum and the path, therefore they are designated as such, but they are not the nature of the path, because the Uttaratantra states: "Without thought, without duality, without conception, Pure, clear, with the nature of antidote, Whatever is free from attachment by whatever, That which has the nature of two truths is Dharma." The nature of the truth of the path does not possess the three qualities of being pure, clear, and acting as an antidote. The Sutra states: "For ignorant ordinary beings, there is no path, nor is there cultivation of the path, how can one see distinctions made on the result?" The latter three are the nature of the truth of the path, because they possess the nature of the path. Third, refuting objections: If the paths of accumulation and preparation are not the path, then it contradicts the Abhidharma, which states: "There are five types of path, namely the path of accumulation and the path of preparation." Answer: This is like "inference for oneself and direct perception, for oneself, seeing things from signs with three characteristics," where the name of the result is applied to the cause, and the necessity is that because one must enter the path, one must know that one must learn these causes. The harm to reality is what was said before. If these are polluted, then they will not become the cause of unpolluted things. Answer: It is not certain, just as the Buddha knows polluted things as the object of knowledge. If it does not become the proximate cause of unpolluted things, Answer: That is also not certain, just like the proximate cause of the first moment of the unpolluted. If there is the truth of the path in the Buddha-ground, then it contradicts the Sutra, which states: "The Buddhas, the Bhagavat, have ceased the path, ceased entering, ceased elaboration, and ceased leading to existence." Answer: This refers to the cessation of the continuum of the path of learning, which serves as the basis for progressing from higher to higher, because one cannot progress further from there. The Compendium states: "When all the five aggregates that transcend the world are encompassed by the path, why is the Noble Eightfold Path called the Truth of the Path?"
Chinese
如果问什么是“地”，答：是就三学而说的缘故。第四，思维出生的所依，分二：第一，身体的所依，大乘的资粮道最初生起，是生于三洲的男子和女子的人，以及欲界六天。如经中说：何时两足尊主宰，宣说这殊胜之法，彼时天人百万千，于菩提中发心。又说，其中人的所依最为殊胜。如尊者旃扎果弥的劝友书说：如来道之所依，已成引导有情者，心之大力人能得，天龙非天皆不得，飞禽持明人非人，以及腹行亦不得。又说，小乘的资粮道，认为只生于人的所依。如《俱舍论》中说：最初的灭，在人中，从人中投生。加行道之初和见道也生于这些所依。上面的两种所依不生见道，因为生起这个必须具备对轮回强烈的厌离心，而上面的没有。修道最初生起的所依也是一样，因为生于见道之后，上面那些这样说了。最初的两个道和修道的相续以及究竟道，除了无暇处之外，都生于三界的一切所依。“欲界得三，最后是，三界之上无见道，不厌离经中作此说，因此说它是究竟。”这样说了。第二，心的所依，资粮道有上面的心，但它的证悟不是从那上面生起的，因为是闻思的智慧，不依赖于等持的缘故。因此依赖于欲界的心。加行道和见道是从初禅的近分定和，根本定和，殊胜根本定和，二禅和，三禅和，四禅的根本定，也就是从六个禅定地中的任何一个生起的。“修生无能胜，殊胜禅定地。”这样说了。不是从那些之外生起的，因为欲界的心散乱，以及后面三个的近
English
If asked, what is "ground"? The answer is: It is said to be because of the three trainings. Fourth, thinking about the support for birth is twofold. First, the physical support for the initial arising of the Mahayana path of accumulation is the birth of men and women born in the three continents, and the six classes of desire realm gods. As it says in the sutra: "Whenever the two-legged lord proclaims this supreme Dharma, at that time, hundreds of thousands of gods and humans generate the mind of enlightenment." It is also said that among them, the human support is the most excellent. As it says in the letter to a friend by the venerable Chandra Gomi: "Relying on the path of the Sugata, having become the guide of beings, the great power of mind that humans can attain, gods and nagas, asuras, and flying vidyadharas, non-humans, and those who crawl on their bellies cannot attain." It is also said that the path of accumulation of the Hinayana is considered to be born only in the human support. As it says in the Abhidharmakosha: "The first cessation, in humans, is projected from within humans." The beginning of the path of application and the path of seeing also arise in those supports. The path of seeing does not arise in the two higher supports, because to arise in this, one must have a great sense of weariness with samsara, which the higher ones do not have. The support for the initial arising of the path of meditation is also the same, because it arises after the path of seeing, as those higher ones have said. The first two paths and the continuation of the path of meditation and the path of completion arise in all three realms of support, except for the places of no leisure. "In the desire realm, three are attained, the last is, above the three realms there is no path of seeing, this is stated in the scripture of non-weariness, therefore it is said to be complete." So it is said. Second, the support of the mind, although there is a higher mind in the path of accumulation, its realization does not arise from that, because it is the wisdom of hearing and thinking, and does not rely on samadhi. Therefore, it relies on the mind of the desire realm. The path of application and seeing arise from the near attainment of the first dhyana, the actual state, the special actual state, the second, the third, and the actual state of the fourth, that is, from any of the six dhyana grounds. "Meditation-born, invincible, special dhyana ground." So it is said. It does not arise from those others, because the mind of the desire realm is distracted, and the near
Chinese
相比于依靠近分定，依靠真实定更容易，因为无色界的寂止成分较多，所以不明显。这种方式也是声闻乘的安立，因为按照他们的观点，最初依靠极度寂静的近分定来行道，证得阿罗汉时，虽然断除了所有的烦恼障，但因为没有断除等持的障碍，所以有从智慧方面解脱的说法。大乘的观点是，在《庄严经论》中说：“以获得禅定现观，通过现观来成办它。”因此，从大资粮道时就获得禅定的真实定，所以依靠它，而不依靠近分定。特别的是，见道是依靠第四禅的清净真实定来产生的，因为它（第四禅）是禅定的顶峰，所以是产生殊胜功德的所依。获得极其清净的第四禅后，认识无分别智慧的部分，以及如何作意诸法的体性，由此会获得成就，成为殊胜的本尊。后面的两个道（修道和无学道）是依靠六个禅定地和前三个无色定，也就是九地。在《俱舍论》中说：“菩提与道支，欲界有顶无。”大乘认为，凭借善巧方便的力量，可以依靠欲界和有顶天的心。狮子贤论师说：“因为在欲界等九地中，九种相续不断地生起，所以是修道。”这指的是依靠修道的某些功德之法，而不是修道本身依靠它们，因为这是从修道中产生的胜观智慧。第二（清净）有三方面。清净是指无垢，也就是菩萨见道和修道的等持，无分别智慧的自性，完全没有见断和修断的垢染，因为这些垢染是连同种子一起断除的对治品。如果这样，会变成佛的智慧吗？不会，因为那个人的相续中有障碍。说上方诸地在等持的体性中没有垢染是不合理的，因为那没有考虑到它自己的体性是无垢的，并且在智慧的体性中存在垢
English
It is easier to rely on the actual state [of meditative stabilization] than to rely on the approximation, because the formless abidings in peace have more of a component of quiescence, and therefore are not clear. This way is also an establishment of the Hearers, because according to their system, one initially progresses on the path by relying on the approximation that is extremely isolated. When one attains arhatship, although one has abandoned all the afflictive obstructions, because one has not abandoned the obstructions of meditative absorption, there is the term "liberation from the aspect of wisdom." The Great Vehicle's system is that, in the Ornament [for Clear Realization], it says, "Having attained meditative stabilization, manifest knowledge, through the door of manifestly accomplishing it." Therefore, from the time of the great accumulation path, one attains the actual state of meditative stabilization, so one relies on that, and does not rely on the approximation. In particular, the path of seeing is generated by relying on the pure actual state of the fourth [dhyana], because that is the supreme meditative stabilization, so it serves as the basis for the arising of special qualities. Having attained the extremely pure fourth dhyana, and having identified the part of non-conceptual wisdom, and from attending to how phenomena abide, one will attain the power, becoming a supreme deity. The latter two paths are based on the six dhyana grounds and the first three formless [absorptions], that is, the nine grounds. The Treasury [of Knowledge] says, "Enlightenment and the limb of the path, are not in the desire realm or the peak of existence." The Great Vehicle holds that, by the power of skillful means, one relies on the mind of the desire realm and the peak of existence. Teacher Simhabhadra said, "Because in the nine grounds, such as the desire realm, nine aspects continuously arise, it is the path of cultivation." This refers to relying on some qualities of the path of cultivation, but not that the path of cultivation itself relies on them, because it is the wisdom of superior seeing that arises from cultivation. The second [aspect, purity] has three [parts]. Purity means stainless, that is, the equipoise of the path of seeing and cultivation of a Bodhisattva, the nature of non-conceptual wisdom, is completely without the stains of what is abandoned by seeing and what is abandoned by cultivation, because those stains are the antidotes that eliminate even the seeds. If that is so, will it become the wisdom of a Buddha? No, because there are obstructions in that person's continuum. To say that the higher [grounds] are without stains in the nature of equipoise is not reasonable, because that does not consider its own nature to be stainless, and there are stains in the nature of wisd
Chinese
因为有或没有不能使之不净或清净。如果该等持的智慧本质没有垢染，那么它也没有垢染的种子吗？答：种子在阿赖耶识中有，但在等持中没有，因为它不是种子的所依。因此，自性从垢染中清净与佛陀的智慧没有差别。如果自性没有障碍，那么它将遍知一切所知，因为依赖于一切所知，自性是清净的智慧。如同佛陀的智慧。如果承认，那么就会变成遍知吗？答：不会变成遍知，因为即使自性从垢染中清净，心相续也没有从垢染中清净。例如，即使眼睛的官能没有被障碍物触及，但由于被墙壁等阻挡，也无法看到事物。第二，明晰是指以如所有性和尽所有性智，如实地现量了知所知二谛的体性，具有光芒的显现，即是明晰地证悟。在《释量论》中说：如畏等一样修习的，以威力而明晰显现的，任何不欺骗的智慧，即是无分别的现量。有人说：大乘圣者的等持不将显现作为对境，经中说：安住于无显现的瑜伽士，他能见到大乘。因此，证悟无显现的法性如同虚空。这完全是不理解智慧的行相。如此，见道的等持是直接证悟对境法性，即真如，还是间接证悟？如果是前者，那么对境将成为所断，因为它成为现量的实境。如果是后者，那么什么是间接证悟所引发的直接证悟呢？如果是像幻觉一样现量证悟呢？如果这两个智慧的体性不同，那么直接证悟和它的间接证悟就会相违。如果相同，那么它不将显现作为对境的说法就会失败。如果直接或间接都没有证悟，那么证悟法性是不合理的。如果像幻觉一样证悟，因为将显现作为对境，所以之后