English
The ways in which those wrongly enter, with respect to the truth of suffering, are that bad assembly views grasp onto the truth of suffering, thinking of it as "I" and "mine." Extremist views grasp onto the truth of suffering, thinking of it as "existent" or "non-existent," "permanent" or "impermanent." Wrong views grasp onto the truth of suffering, thinking that it does not exist. Ignorance enters without knowing the characteristics of the truth of suffering. Doubt enters while doubting whether these five aggregates are the truth of suffering. To these five ways of entering, attachment clings and is attached. Pride is conceited and arrogant. View of holding views as supreme grasps onto what is thought to be supreme. View of holding ethics and conduct as supreme grasps onto what is thought to be the path of purification and liberation. Anger generates anger towards what is inconsistent with these five ways of entering. As with suffering, it should be understood that the remaining truths also enter in the same way. That is, it enters focusing on the name of the truth of cessation, not focusing on its meaning. The distinction of antidotes is: by seeing all the afflictions of the three realms, they are collectively abandoned. That is, the four Dharma-knowing acceptances of the truths of suffering, origin, cessation, and path are of the same substance, but from the opposite perspective, they are the four parts that depend on each of the four truths. Therefore, when they arise in a single instant, they are the antidote uninterrupted path that eradicates the seeds of what is to be abandoned by seeing from the root. Therefore, the one hundred and twelve things to be abandoned by seeing are abandoned in an instant. That is, the immediate cause of the Dharma-knowing acceptance of each of the four truths and the two capable things to be abandoned of its kind meet. In the second moment, the real cause and the two incapable things to be abandoned of its kind meet. In the third moment, the arising of the four Dharma acceptances and the complete cessation of the subtle seeds of what is to be abandoned of its kind occur simultaneously, and they are abandoned in that way. As it says in the Treatise on the Lineage of the Buddha: "Just as sprouts and the like gradually grow, cutting off the seed husk, likewise, by seeing that nature, what is to be abandoned by seeing is reversed." From then on, the four dharmas of each of the four truths are the essence of the same wisdom, so liberation from the afflictions of the aspects of the four truths of the three realms is the antidote, the path of liberation. Similarly, the four subsequent acceptances and the four subsequent knowledges are the antidotes of the extended line.
Chinese
哦，特殊的道路啊！ 这样断除的那些也是两种障碍，从那两种障碍中解脱出来。如《中边论》所说： 烦恼障和，所知障，显示为二。在那里一切都是障碍，那灭尽后就被认为是解脱。 两种的区别是，如《宝性论》所说： 悭吝等等分别念，那被认为是烦恼障。对三轮分别念，那被认为是所知障。 这样说来，凡是不能使心完全寂静的，凡是不善的或者没有被经文表明为障碍的自性，悭吝等等是烦恼障。凡是对三轮执着真实，没有脱离的，凡是善的有漏的或者没有被遮蔽没有被经文表明的自性，能取所取的分别念，境和有境是所知障。 其中，烦恼障的遍计所执是见道所断，俱生的是修道所断。所知障的能取所取的粗大分别念是见道所断，细微的是修道所断。 证悟的差别是，以出世间的智慧现量证悟二无我。功德是之前所说的初地的十二百等。时间的差别是，首先以四谛分开的四法忍同时生起，之后四法智同时生起，之后四类忍同时生起，之后四类智同时生起，这样在事物圆满的四刹那，自性四类转变十六种生起，因为同时证悟四谛并且四忍四智依次生起。其中，见道所断的那些以法忍在刹那间断除，并且以见道四部分的次第生起。并且在初地的时候修菩提的七支。什么是七支呢？如《亲友书》所说： 忆念与择法，精进与喜悦，以及轻安与禅定，舍弃这七者是菩提的支分，是获得寂灭的善资粮。 就像这样，如《菩提分品经》所说： 文殊，谁没有忆念并且没有作意，因此见到一切法没有实物，这就是正确的忆念
English
O, the path of distinction! Those abandonments are also two obscurations, and liberation comes from those two. As stated in the Madhyāntavibhāga: "The obscuration of afflictions and the obscuration of knowledge are shown as two. There, all are obscurations. When that is exhausted, it is considered liberation." The difference between the two is, as stated in the Uttaratantra: "Whatever conceptual thoughts such as miserliness, that is considered the obscuration of afflictions. Whatever conceptual thought about the three spheres, that is considered the obscuration of knowledge." Thus, whatever does not completely pacify the mind, whatever is non-virtuous or whose nature is not indicated as an obscuration in the scriptures, such as miserliness, is the affliction obscuration. Whatever clings to the truth of the three spheres and is not separated from it, whatever is virtuous, contaminated, or whose nature is unindicated and unobscured, the conceptual thought of grasper and grasped, object and subject, is the knowledge obscuration. Among these, the afflictive obscurations that are conceptually imputed are abandoned by seeing, and those that are innate are abandoned by meditation. The gross conceptual thoughts of grasper and grasped, which are knowledge obscurations, are abandoned by seeing, and the subtle ones are abandoned by meditation. The distinction of realization is that the two selflessnesses are directly realized by the wisdom that transcends the world. The qualities are the twelve hundredfold qualities of the first ground, as mentioned earlier. The distinction of time is that, first, the four forbearance of dharma, divided by the four truths, arise simultaneously. After that, the four knowledges of dharma arise simultaneously. After that, the four subsequent forbearance arise simultaneously. After that, the four subsequent knowledges arise simultaneously. Thus, in the four moments of completing the action, the sixteen transformations of the four natures arise, because the four truths are realized simultaneously and the four forbearance and four knowledges arise sequentially. Among these, those to be abandoned by seeing are abandoned in a moment by the forbearance of dharma, and arise in the order of the four parts of the path of seeing. Also, at the time of the first ground, one meditates on the seven branches of enlightenment. What are they? As stated in the Suhrllekha: "Mindfulness, discrimination of dharma, diligence, joy, pliancy, samadhi, and equanimity, these seven are the branches of enlightenment, the virtuous accumulation that brings about the attainment of nirvana." How is it? As stated in the Bodhipākṣika-sūtra: "Mañjuśrī, whoever does not have mindfulness and does not pay attention, therefore sees all dharmas as without substance, this is correct mindfulness.
Chinese
是菩提之支。文殊，谁为了不完全实践善与非善与未记别，一切法寂静且不可得，这是辨别法之正等菩提之支。文殊，谁为了摧毁身体之想，三界不取不舍，这是精进正等菩提之支。文殊，谁为了摧毁喜与不喜，对于一切行不生喜悦，这是喜悦正等菩提之支。文殊，谁为了不可得所缘之事物，对于一切法心极调柔，这是极调柔正等菩提之支。文殊，谁为了随念一切法之摧毁，心不可得，这是禅定正等菩提之支。文殊，谁对于一切法不住、不依、不执、不缚，且不以正确的方式随见一切法，成为舍受者而获得喜悦，这是舍受正等菩提之支。修道：之后，为了使已见之事习惯，修道有小、中、大，各自皆有，小之小，小之中，小之大等，九地次第。无垢与发光与发光者，难调伏与现前与久远不动摇，善良的智慧于法之云中。正确见与思惟语与业，活命勤奋忆念禅定八圣道。彼亦决择分与顺解分与见道中，对于已见之义，从上而上习惯称为修道。现观庄严论中说：决择支与见道，以及修道，再三地思惟，衡量与决择是修道。彼亦小、中、大三者，各自有小、中、大三种，即是九地。何者？小之小是第二地无垢，小之中是第三地发光，小之大是第四地发光者。中之小是第五地难调伏，中之中是第六地现前，中之大
English
is a limb of enlightenment. Manjushri, whoever, in order not to fully accomplish good, non-good, and the unindicated, all dharmas are solitary and unattainable, this is the discrimination of dharmas, a limb of perfect enlightenment. Manjushri, whoever, in order to destroy the perception of the body, neither takes nor abandons the three realms, this is diligence, a limb of perfect enlightenment. Manjushri, whoever, in order to destroy joy and displeasure, does not generate joy towards all conditioned things, this is joy, a limb of perfect enlightenment. Manjushri, whoever, because the object of focus is unattainable, the mind becomes extremely subdued towards all dharmas, this is extreme subduing, a limb of perfect enlightenment. Manjushri, whoever, in order to thoroughly destroy all dharmas, the mind is unattainable, this is samadhi, a limb of perfect enlightenment. Manjushri, whoever does not abide in, rely on, cling to, or bind to all dharmas, and does not properly see all dharmas, becomes an impartial one and attains joy, this is equanimity, a limb of perfect enlightenment. The path of meditation: Then, in order to familiarize oneself with what has been seen, the paths of meditation are small, medium, and large, each respectively. The small of the small, the medium of the small, and the large of the small, etc., the nine grounds in order. Immaculate and radiant and radiating, difficult to tame, manifest, long gone, unmoving, excellent wisdom in the clouds of dharma. Right view, thought, speech, and action, livelihood, effort, mindfulness, concentration, the eight noble paths. That is also the part of ascertainment, the conforming part, and in the path of seeing, the meaning of what has been seen is increasingly familiarized, which is called the path of meditation. In the Ornament of Clear Realization, it says: The limb of ascertainment and the path of seeing, and the path of meditation itself, repeatedly thinking, measuring, and ascertaining is the path of meditation. That is also small, medium, and large, each having three small, medium, and large, which are the nine grounds. What are they? The small of the small is the second ground, immaculate; the medium of the small is the third ground, radiant; the large of the small is the fourth ground, radiating. The small of the medium is the fifth ground, difficult to tame; the medium of the medium is the sixth ground, manifest; the large of the medium
Chinese
第七地，走得很远了。大中的小是第八地不动地。大中的中是第九地善慧地。大中的大是第十地法云地。如是九地是，如彼经中说：于九地中，大之，大等垢染之，对治小之小，等之道是清净。如是说。其中修断也是大、中、小，各自有大之大，大之中的，大之小，中之大，中之中的，中之小。小之大，小之中的，小之小，共九种。于无垢等九地中依次断除。即从修道小之小，第二地无垢地断除修断大之大开始，到修断小之小，修道大之大，第十地断除为止。这是因为粗大的垢染被认为是大的，细微的被认为是小的，依此而说的。如是这些修道，出生的身体所依与见道相同，多生于三洲的男女和欲色界的天人中，其他也有可能生，已经出生的安住所依，一切都可行，如彼经中说：田地受用如幻而住，如意取受有。心的所依，多依于第四禅，其他也说是可以作为所依的。因是最初的三道。果是不学道。体性是依于九地各自断除垢染的对治，有加行道，无间道，解脱道，和特别道四种。这些也是在断除其障碍上，加行道和无间道是断除的对治。解脱道是依的对治。特别道是延长的对治。例如，第二地智慧生起的刹那前，第一地的结尾以能压伏的力量断除障碍第二地生起的现行烦恼。第二地智慧生起时，无间道必定断除成为自己本分的如戒律败坏的种子之类的根本。