Chinese
因为是执著的自性，所以是痛苦。视“我”为敌对面的对治法，因为无我且空性，所以是空性。视“我”的对治法，因为五蕴被外道视为灵魂和有情等，但实际上没有“我”可执著，是空性，所以是无我。五蕴的因是业和烦恼，它们是五蕴的因，就像因果的种子一样。从那个因产生果，六道三界如实显现之理，是集，就像苗芽一样。各种习气增长，使不同的果报显现成熟，是缘，就像水肥等一样。因、缘和果相互关联，所以在三界中产生，是生，就像花朵一样。《经》中说：“这些近取蕴是以欲为根本，从欲而生，与欲相似，从欲而生。”因此，最后说“生”这个词而已。《俱舍论》的解释中这样说。抛弃并远离因、缘和集，蕴和界坏灭消失，所以是灭。痛苦的三毒不生起且被灭除，安住于寂静，所以是寂静。之后也远离三界的痛苦，没有损害，所以是殊胜。走向道的安乐，从一切过失中解脱，所以是决定出离。进入圣道或地，走向涅槃，所以是道。因为宣说了与理相符，所以此道成为错谬的对治，没有错谬且成为量，所以是理。因为舍弃了颠倒，从而如实获得，所以是修。不再轮回，完全超越，如实决定出离。因此，将十六刹那划分为每一刹那，必须认识到所断之法、所缘之境和道的种类。对于痛苦（0），这是（0）唯一的法性。因为能够忍受被证悟，所以是智慧之眼，即对痛苦生起法智忍。在生起法智忍之后，将证悟痛苦的实相。所以，称为对痛苦生起法智。如同欲界的痛苦
English
Because it is the nature of clinging, it is suffering. The antidote to viewing "self" as an opponent is emptiness, because it is selfless and empty. The antidote to viewing "self", because the five aggregates are regarded by non-Buddhists as soul and sentient beings, etc., but in reality there is no "self" to cling to, it is emptiness, so it is selfless. The cause of the five aggregates is karma and afflictions, which are the cause of the five aggregates, just like the seed of cause and effect. From that cause, the result arises, the principle of the six realms and three realms appearing as they are, is accumulation, like a sprout. Various habitual tendencies increase, causing different fruits to appear and ripen, is condition, like water and fertilizer, etc. Cause, condition, and result are interconnected, so they arise in the three realms, is birth, like a flower. The Sutra says: "These aggregates of appropriation have desire as their root, arise from desire, are similar to desire, and arise from desire." Therefore, the word "birth" is only spoken last. This is what the commentary on the Abhidharmakosha says. Abandoning and separating from cause, condition, and accumulation, the aggregates and realms are destroyed and disappear, so it is cessation. The three poisons of suffering do not arise and are eliminated, abiding in peace, so it is peace. Afterwards, also separated from the suffering of the three realms, without harm, so it is excellent. Going to the bliss of the path, liberated from all faults, so it is definite emergence. Entering the noble path or ground, going to Nirvana, so it is the path. Because it is taught in accordance with reason, this path becomes the antidote to error, without error and becoming valid, so it is reason. Because it abandons perversions and thereby truly attains, so it is practice. No longer reborn in samsara, completely transcended, truly and definitely emerging. Therefore, dividing the sixteen moments into each moment, one must recognize the objects to be abandoned, the objects of focus, and the types of paths. For suffering (0), this is (0) the very nature of the Dharma. Because it can endure being realized, it is the eye of wisdom, that is, the forbearance of Dharma-knowledge regarding suffering. After the forbearance of Dharma-knowledge arises, the true nature of suffering will be realized. Therefore, it is called the Dharma-knowledge regarding suffering. Just like the suffering of the desire realm.
Chinese
如是于苦有法之忍，于上界色界与无色界二者有法之忍，是名于苦知后之知忍。如是知欲界之蕴唯是法，如是知上界二者之蕴亦唯是法，能知后知，是名于苦知后之智。 初知法者，谓缘欲界之法知，如视于地。后知者，谓是断除上界二者烦恼之对治。如仰视于天。法知与后知二者，一之境，一不能见。 集、灭、道亦如是说。 于道有后忍等五刹那，三五十五者，是安住于入流之因。 以烦恼不能中断，故名无间玛尔嘎之道，总而言之，安住于修道之时，忍为烦恼之对治。 如烦恼似盗贼，逐出并断除，故名无间道。 最后安住于入流之果。 以修道远离烦恼之。 智如盗贼既去，封闭门户一般，故名解脱道。 见道，即获得真如，于彼证悟之后。 世间之善多增长生起，故名。 从现证之后生起之善根。 总而言之，三界有九地，欲界一地，色界四禅，无色界四，九地各自有上中下三品当断，共有九九八十一品。其中欲界中，修道之当断有九品，于大品中分出大、中、小三品，于中品之大品与中品之中品，从第五品以上断除第六品，是安住于一来之因。中断品之小品，即断除第六品，是安住于一来之果。于小品之大品与小品之中品，即断除第八品后断除第九品，是安住于不来之因。于小品之小品
English
Just as there is forbearance in knowing the Dharma of suffering, similarly, with forbearance in knowing the Dharma of the two higher realms, form and formless, it is called the forbearance of knowing the subsequent realization of suffering. Just as one knows that the aggregates of the desire realm are merely Dharma, similarly, the aggregates of the two higher realms are also known to be merely Dharma, enabling subsequent realization, hence it is called the knowledge of subsequent realization of suffering. The knowledge of Dharma is initially the knowledge of Dharma focused on the desire realm, like looking at the ground. Subsequent knowledge is the antidote to abandoning the afflictions of the two higher realms, like looking up at the sky. The knowledge of Dharma and subsequent knowledge do not see the same object with the same mind. Similarly, origination, cessation, and path are also explained in the same way. The five moments up to the subsequent forbearance on the path, the fifteen moments in total, abide in the cause of stream-entry. Because afflictions cannot interrupt it, it is called the uninterrupted Marga path. Generally, when abiding on the path of meditation, forbearance becomes the antidote to afflictions. Since afflictions are like thieves, driven out and abandoned, it is named the uninterrupted path. Finally, one abides in the fruit of stream-entry. The knowledge that is separated from afflictions by the path of meditation is like closing the door after the thief has left, hence it is called the path of liberation. The path of seeing is attaining suchness, and after realizing that, Many worldly virtues increase and arise, hence it is called. The root of virtue arising from the end of direct realization. Generally, the three realms have nine grounds: one ground for the desire realm, four dhyanas for the form realm, and four for the formless realm. Each of the nine grounds has three categories of abandonments—great, medium, and small—making a total of ninety-nine. Among them, in the desire realm, there are nine abandonments of the path of meditation. Among the great category, there are three sub
Chinese
第九个（烦恼）断除，是安住于不来果。关于它的差别：断除有顶最小的中间者，即第八个及以下，到断除第九个之间没有障碍，是安住于阿罗汉的因。最小的最小者，即用金刚喻定断除第九个（烦恼）的解脱道，是安住于阿罗汉的果。༈ 见道和修道所断的（烦恼）：《俱舍论》中说：有顶之根本，微细与粗大，共有六种，即贪欲、嗔恚，我慢、无明、见、疑，这六种也是。又说：五见，即有身见、边见、邪见、见取见、戒禁取见，共十种。这些（对于苦谛）是十种，（对于集谛）是七种，（对于灭谛）是七种，（对于道谛）是八种。除了三见（戒禁取见、有身见、边见）之外的两种。如果贪求，对于苦等，通过见道逐渐断除。（贪欲、嗔恚、无明、我慢）四种是修道所断的。（三十六）除了嗔恚之外，那些本身，色界（三十一），无色界也与之相同。（即三十一）这样认为是九十八种。༈ 具足明行者，成为布施处，以及大僧团，四种入流者和安住于四果者。如《中观明句论》中引用经文的来源。圣者四双，分为入流果和二果，因此有八种补特伽罗。༈ 成熟的大乘行者，为了自己和他人的利益，具有获得菩提心。从凡夫的阶段到圣者的阶段，通过道、资粮道、加行道、见道、修道五道次第，安住于所修之义的三十七道品。已经在修道之方法的范围中说过了。༈ 修习这十种（波罗蜜多），最终圆满，外在没有遗漏，是十波罗蜜多。作为获得上上地功德的所依，并且此地本身是功德的基础，因此与十地相连。༈ 宣说殊胜的佛法和窍诀是法布施，以及布施身体和受用，从杂染的国王等怖畏中救护是不怖畏布施。或者为了自己和他人的利益而布施受用，
English
The ninth (affliction) being abandoned is abiding in the fruit of non-return. Regarding its distinction: Abandoning the smallest of the peak of existence, i.e., the eighth and below, without any interruption until abandoning the ninth, is abiding in the cause of an Arhat. The smallest of the smallest, i.e., the path of liberation by abandoning the ninth (affliction) with a vajra-like samadhi, is abiding in the fruit of an Arhat. ༈ The objects to be abandoned by the paths of seeing and meditation: As stated in the Treasury of Knowledge: The root of existence, subtle and gross, are six in total, namely desire, anger, pride, ignorance, view, and doubt, these six as well. Also, five views, namely the view of the aggregates, extreme view, wrong view, view of holding views as supreme, and view of holding ethics and discipline as supreme, totaling ten. These are ten (for the truth of suffering), seven (for the truth of origin), seven (for the truth of cessation), and eight (for the truth of the path). Except for the three views (holding ethics and discipline as supreme, view of the aggregates, extreme view), and the two. If craving, for suffering, etc., is gradually abandoned through the path of seeing. The four (desire, anger, ignorance, pride) are to be abandoned by the path of meditation. (Thirty-six) Except for anger, those themselves, the form realm (thirty-one), the formless realm is the same as that. (i.e., thirty-one) Thus, it is considered to be ninety-eight. ༈ One who possesses knowledge and conduct, becomes a field of offering, and the great Sangha, the four types of stream-enterers and those abiding in the four fruits. As cited in the Clear Words on the Middle Way, drawing from the source of the sutras. The four pairs of noble beings, divided into the fruit of stream-entry and the two fruits, therefore there are eight types of individuals. ༈ The great vehicle practitioner who has matured, possessing the mind of attaining enlightenment for the benefit of oneself and others. From the state of an ordinary being to the state of a noble being, through the five stages of the path, accumulation, preparation, seeing, meditation, the thirty-seven factors of enlightenment that abide in the meaning to be cultivated. It has already been stated in the scope of the method of cultivation. ༈ By practicing and meditating on these ten (paramitas), one ultimately perfects them, without leaving anything out, these are the ten paramitas. As a basis for obtaining the qualities of the higher grounds, and since that ground itself is the basis of qualities, therefore it is connected to the ten grounds. ༈ Explaining the sublime Dharma and pith instructions is the Dharma giving, and giving away the body and possessions, protecting from the fears of impure kings, etc., is the giving of fearlessness. Or giving away possessions for the benefit of oneself and others,
Chinese
因为没有妻子眷属的牵绊，所以不会执着于三界轮回，如同给予巨大的生命命脉。如此圆满地行布施，是未曾显现亲近之义。证悟到伟大的法界，接近自利菩提，并且为了利益众多有情众生，看到自他二利都能成就。如同贫穷的人遇到珍宝的宝藏一样，生起极大的欢喜，是极喜地。在第二地修持菩提分的法，积累善根，守护誓言，对于一切有情众生没有分别对待，安住于利益众生的戒律等三种。因为不善而喜欢轮回中的罪恶之法，因为没有慈悲心而喜欢无情的声闻小乘，没有这两种垢染，所以是离垢地，或者因为戒律圆满，即使在梦中也不会做恶劣的戒律行为，所以是离垢的。在第三地行善时，不会被痛苦所阻断，即使受到他人的打骂和伤害也不会嗔恨，因为伤害者是空性无我的，如果开示甚深之义也不会恐惧，以信心和欢喜接受正法，不生邪念，圆满了安忍的三种忍耐。从声闻独觉的业中解脱，获得禅定的蕴完全清净，成为大智慧光明之处。不顾惜身体和性命去寻求佛法，遣除了自他无知的黑暗，是具有生起智慧的光明者。在第四地为了有情众生发誓成就圆满菩提，披上盔甲，不间断地听闻和思维，这是积累善根的自性，以方便调伏有情众生，使他们安住于善法，圆满了利益众生的三种精进。因为修持菩提分，生起了如同火焰般的智慧，为了焚烧烦恼如同飞蛾一般，所以是能动的。第五地是无分别的禅定和灭尽定，这是安住在现法乐中的禅定。以吉祥增长等禅定能够获得一切佛陀的伟大，所以是显现成就功德之法。通过禅定获得六种神通，以神通使有情众生感到欢喜。