English
Those who see the Dharma. Those bodhisattvas have no pride. Thus it is said. Here, in the path of preparation, by familiarizing oneself with the wisdom that realizes selflessness, the manifest afflictions to be abandoned are suppressed, and the seeds are weakened. Then, with the power of the arising of the path of seeing, the seeds of what is to be abandoned are reversed. It is like destroying the power of a disease with a pacifying medicine, and then expelling the disease with an excitant medicine. Look at reality as it is. If you see reality, you are liberated. Thus it is said. This principle is also accepted by the Hearer School. As it says in the Treasury of Knowledge: By the path that leads to cessation, One completely abandons its obscurations. Thus it is said. Therefore, the path of non-interruption actually abandons the seeds of what is to be abandoned, while the path of liberation purifies the habitual tendencies or bad states. What are the path of non-interruption and the path of liberation? The teacher Asanga said that for the four truths, the forbearance of knowledge of Dharma is the path of non-interruption, and the knowledge of Dharma is the path of liberation. Although it is not explicitly stated that the forbearance and knowledge of subsequent knowledge are the path of non-interruption and the path of liberation, but it is said to be the object of wisdom, it is clearly the path of liberation, because it is the wisdom that is liberated from what is to be abandoned. The Hearer School believes that all forbearance is the path of non-interruption, and all knowledge is the path of liberation. The verse says: Forbearance and knowledge, in order, are the path of non-interruption and the path of liberation. Thus it is said. Among them, the forbearance of knowledge of Dharma abandons what is to be abandoned in the desire realm, and the forbearance of subsequent knowledge abandons what is to be abandoned in the two upper realms. The verse says: The object of the knowledge of Dharma, is suffering of the desire realm, etc., the object of subsequent knowledge, is suffering of the upper realms, etc. Thus it is said. The Great Vehicle does not accept this view, because all the seen and abandoned of the three realms are abandoned at once. If so, will the paths of non-interruption of the path of seeing arise all at once? No, because one gradually realizes the nature of the four truths and gradually abandons what is to be abandoned. If what is to be abandoned by the path of seeing is abandoned by the path of non-interruption, then, in the sutra, it says: A bodhisattva who understands dependent origination with the wisdom of no birth and no cessation, like the sun without clouds radiating light and dispelling darkness, destroys the darkness of ignorance, self-arising
Chinese
如果有人说，这与“将会获得”等等相违背。答：那是指从所断除的种子现行中解脱而言，而这里是断除种子的方式，所以不相违背。如果有人说，见断不会遮蔽或阻碍见到法性，因为即使没有断除见断，也能现量见到法性，从而生起道。如果这样认为，那么这与狮子贤论师所说的“执着的分别念是障碍，因此成为不相顺的方面”相违背。答：那是针对所断除的现行而言的，因为它遮蔽对境，阻碍生起。因此，所断除的现行和对治二者在损害方面，可以理解为种子和以自性的方式损害。因为对治生起时，自己的所断除现行存在是不合理的，而种子存在并不相违背。第二，断除修断的方式是，在广大的大乘圣道中，专门致力于修习所知障的对治，而不是专门致力于断除烦恼。因为对于一些先前行持小乘道的人来说，有些烦恼可能无法断除，即使存在，也不会产生过患，因此不是主要的断除对象。《集论》中说：“菩萨们在如实证悟真理之后，在十地中修习所知障的对治道，而不是烦恼的对治道。即使没有断除，也如同断除一样，如同被咒语摧毁的毒药和断除烦恼的阿罗汉一样，在一切地中都不会产生烦恼的过患。”如是宣说。这样，根本颂中说：“对一切所缘的贪着，嗔恨和愚痴完全摧毁。”以及注释中也说“断除三毒”等，如果有人说这相违背。答：这是举例说明所断除的显现，而不是主要说明的对象。因此，四百一十四种烦恼和一百零八种所知障分别念，将三界的一切修断合在一起，从最大的大到最小的小分为九类，依次生起这些对治的修道来断除。口诀论典中说：那是
English
If someone says that this contradicts "will be obtained," etc., the answer is that it refers to liberation from the manifest seeds of what is to be abandoned, while here it is the method of abandoning the seeds, so there is no contradiction. If someone says that the seen abandonment will not obscure or hinder the seeing of the nature of reality, because even if the seen abandonment is not abandoned, the nature of reality can be directly seen, and thus the path arises. If this is asserted, then it contradicts what Master Simhabhadra said, "The conceptual thought of grasping is an obstacle, therefore it becomes an unfavorable aspect." The answer is that it refers to the manifest abandonment, because it obscures the object and hinders its arising. Therefore, the manifest abandonment and the antidote are both harmful, and it can be understood that the seeds and their own nature are harmful. Because when the antidote arises, it is unreasonable for one's own manifest abandonment to exist, but it is not contradictory for the seeds to exist. Secondly, the method of abandoning the cultivation abandonment is that in the vast Mahayana noble path, one specifically strives to cultivate the antidote to the obscuration of knowledge, but not specifically to abandon afflictions. Because for some who have previously practiced the Hinayana path, some afflictions may not be able to be abandoned, and even if they exist, they will not produce faults, so they are not the main objects of abandonment. The Compendium of Topics says, "Bodhisattvas, after truly realizing the truths, cultivate the path of the antidote to the obscuration of knowledge in the ten bhumis, but not the path of the antidote to afflictions. Even if they are not abandoned, they are like being abandoned, like poison destroyed by mantras and arhats who have abandoned afflictions, they will not produce the faults of afflictions in all the bhumis." Thus it is said. Thus, the root text says, "Attachment to all objects, hatred and delusion are completely destroyed." And the commentary also says, "Abandon the three poisons," etc. If someone says that this contradicts, the answer is that this is an example of the manifestation of what is to be abandoned, but not the main object to be stated. Therefore, the four hundred and fourteen afflictions and the one hundred and eight conceptual thoughts of the obscuration of knowledge, combining all the cultivation abandonment of the three realms into one, dividing them into nine categories from the greatest to the smallest, and then gradually generating the cultivation path of these antidotes to abandon them. The instruction manual says: That is
Chinese
因为是相续的缘故。小、中、大等，以小之小等差别之，以九种相来安立。如是。而且对治由小渐生，所断由大渐断，即彼经中云：于九地中，大中之大等，垢染之对治，从小之小等，之道是清净。如是。如此，于初地获得见道，以彼无间道断除见断之种子，以解脱道清净彼之习气，于后得位中，圆满完成地之清净，于二地中，以修道小之小的无间道，真实断除修断大之大的种子，从第二刹那转为解脱道。此理于其余亦相同，因此于二地等九地中，依次安立九种修道。《庄严经论》中云：彼于此地完全转变，地想是第一。此以无数劫，变得极为清净。如是见道安立于初地。之后，彼之剩余之，地等此修道中，为修习之故，两种智慧，善加结合。如是修道安立于二地等之故。因此，修道九之数量，决定是九刹那，然退还于一一中，亦宣说无数等。窍诀之论典中云：宣说无数等，于胜义谛不容许，于世俗谛中，具大悲心之，同类彼等能仁说。如是。彼之差别依据亦非仅是无间道之修道，如小之小等一之相续中，亦有无数之故。又《俱舍论》中云：地及地中过失九，如是亦为对治。如是于三界九地中，一一修断大中小九九，即八十一，对治亦以八十一次第修习而断除，是声闻钝根之理，因此是其他之安立。第二，于彼安立名称，自性清净之灭想定中
English
Because it is a continuum. Small, medium, and large, etc., are distinguished by small of small, etc., and established in nine aspects. Thus it is. Moreover, the antidote arises gradually from small, and what is to be abandoned is gradually abandoned from large, as it is said in that very sutra: In the nine grounds, the greatest of the great, etc., the antidote to defilements, from the smallest of the small, etc., the path is pure. Thus it is. In this way, in the first ground, the path of seeing is attained, and the seeds of what is to be abandoned by seeing are abandoned by the path of immediate cessation. The habits of that are purified by the path of liberation. In the subsequent attainment, the complete purification of the ground is accomplished. In the second ground, the seeds of what is to be abandoned by cultivation, the greatest of the great, are actually abandoned by the path of immediate cessation of the smallest of the small of the path of cultivation, and from the second moment it turns into the path of liberation. This principle is the same for the subsequent ones, so in the second ground and so on, in the nine grounds, nine paths of cultivation are established in order. In the Ornament it says: It completely transforms in this ground, the ground is considered the first. This becomes extremely pure by countless eons. Thus the path of seeing is established in the first ground. After that, the remainder of that, in this path of cultivation of the grounds, for the sake of cultivation, the two kinds of wisdom are well combined. Thus the path of cultivation is established in the second ground and so on. Therefore, the number of nine paths of cultivation is definitely nine moments, but it is also said that there are countless, etc., in each of the reversals. In the instruction manual it says: The teachings of countless, etc., are not allowed in the ultimate truth, in the conventional truth, the Sugata teaches those of the same kind with great compassion. Thus it is. The basis of its distinction is not only the path of cultivation of the path of immediate cessation, because there are countless substances in the continuum of one such as small of small. Also, in the Treasury it says: In the ground and in the ground, there are nine faults, likewise also for the antidote. Thus, in each of the nine grounds of the three realms, the great, medium, and small are cultivated and abandoned in nines, that is, eighty-one, and the antidote is also abandoned by cultivating eighty-one in order, which is the way of the dull-witted Shravakas, therefore it is another establishment. Second, to give a name to that, in the cessation of self-nature purity, it is inconceivable
Chinese
无有和忽然离垢二者无别，以及无分别，道之清净，光明和对治品，以及何者离贪执之灭，以及以何者离贪执之道谛二者之体性的这八种意义，是为法宝。这些也以解脱之二谛所摄，即离贪执之法宝，是以果之灭谛和因之道谛所摄。而这些也如其次第地以最初三种功德和之后三种功德所了知。第二，将意义和词语结合，自性清净之灭，即以心识无法思及“自性即此”之体性，即非无有，非有，亦非二者皆非，即在四句中任何一句皆不成立，因为并非是分别念所能观察之境。因为语言也无法言说，并且大乘圣者的等持无分别智慧是以任何都无法见到的方式而了知的，并非依靠其他的语言和符号，以有分别的心识所能证悟。忽然之垢染寂灭之体性，即无有业和烦恼二者，以及彼等生起之因，不如理作意的分别念也无有。《经》中说：舍利子，所谓灭，此乃法身，是二取不成立之法性，是意义上不分别之法。又，当知所断之法自性寂灭，是各自以自证智现量了知的缘故，不生起分别念以及业和烦恼，所作之果即痛苦永不生起，是名为苦灭谛。经中说：文殊，于不生不灭者，心、意、识皆不入。于何者心、意、识不入者，于彼，以何种分别念而不如理作意之分别念也无有。于如理作意之精勤，非由无明所生起。何者无明不生起，彼则十二有支不生起。所谓不生等等。