English
The seventh bhumi, it has gone far. The small of the great is the eighth bhumi, the immovable. The middle of the great is the ninth bhumi, the good intelligence. The great of the great is the tenth bhumi, the cloud of dharma. Thus, the nine bhumis are, as it says in that very text: In the nine bhumis, the great of, the great and so on of defilements, the antidote of the small of the small, the path of and so on is pure. Thus it is said. Among them, what is to be abandoned by meditation is also great, medium, and small, each having the great of the great, the medium of the great, the small of the great, the great of the medium, the medium of the medium, the small of the medium. The great of the small, the medium of the small, the small of the small, these are nine. In the nine bhumis, such as the stainless, they are abandoned in sequence. That is, from the small of the small of the path of meditation, the second bhumi, the stainless, abandoning the great of the great of what is to be abandoned by meditation, to the small of the small of what is to be abandoned by meditation, the great of the great of the path of meditation, the tenth bhumi is what abandons. That is, coarse defilements are labeled as great, and subtle ones are labeled as small, and it is said in accordance with that. Thus, these paths of meditation, the support of the body of birth is the same as the path of seeing, mostly born in the men and women of the three continents and the gods of the desire and form realms, and it is possible to be born in others as well, and as a support for those already born to abide, all are suitable, as it says in that very text: Fields are enjoyed and abide like illusions, and existence is taken as desired. The support of the mind mostly relies on the fourth dhyana, and it is explained that others can also be suitable as supports. The cause is the first three paths. The result is the path of no more learning. The essence is in relation to the antidote that abandons the defilements of each of the nine bhumis, there are four: the path of joining, the path of no interruption, the path of liberation, and the special path. These are also in abandoning their obscurations, the path of joining and the path of no interruption are the antidotes of abandoning. The path of liberation is the antidote of support. The special path is the antidote of lengthening. For example, in the moment before the wisdom of the second bhumi arises, the end of the first bhumi abandons the manifest afflictions that obscure the arising of the second bhumi with the power of suppression. When the wisdom of the second bhumi is arising, the path of no interruption will definitely abandon the root of things like the seed of corrupted morality that has become its own share.
Chinese
从地开始，以地的真实解脱道作为所依对治。以地末尾的特殊道作为断除相续的对治。从该地的第一个刹那到圆满之间，各自的垢染都以那种方式断除，那些垢染完全断除是该地灭尽的同时断除的。对此，现在有些粗糙的般若经论师认为，所有见断都以生变道断除，所有修断都以灭变道断除，这种观点是对对治的方式极度愚昧，因此与能损害者相同。宝积经中说：‘那时菩萨们的这个无垢地完全生起时，毁犯戒律的垢染全部断除。’从十地的不顺品，十种垢染在该地生起时，以无间道断除，以解脱道作为所依对治，以特殊对治断除相续而断除。也就是断除了所有见断，以及断除了各自地的所有修断。功德在之前的地中已经讲过。如何断除九地的九种垢染呢？有六种俱生垢染，即贪欲、嗔恚、我慢、无明、有身见、边执见。如果从界的角度来分，欲界有六种，色界和无色界除了嗔恚之外各有五种，总共十六种。如果从地的角度来分，欲界有六种，四禅定和四无色定各有五种，总共八个，五五相加是二十六种。如果从大小来分，欲界的六种中，贪欲有大中小九品，其他五种各有九品，总共五十四种。四禅定地因为舍弃了嗔恚，所以五种烦恼各有大中小九品，总共四十五品，分为五类。同样，在无色界也有四十五品，分为五类，所以总共有四百一十四种修断。断除的方式是，以加行道开始，以无间道实际断除，以解脱道作为所依对治，以特殊道作为断除相续的对治，以这种方式在九地中，现行和种子都断除了。在那些地中，
English
From the ground up, the real liberation path of the ground serves as the antidote of reliance. The special path at the end of the ground serves as the antidote to sever the continuum. From the first moment of that ground to completion, all the defilements of each are abandoned in that way, and the complete abandonment of those defilements is abandoned at the same time as that ground ceases. In this regard, some coarse Perfection of Wisdom scholars today believe that all that is to be abandoned by seeing is abandoned by the path of arising and changing, and all that is to be abandoned by meditation is abandoned by the path of cessation and change. This view is extremely ignorant of the way of the antidote, and therefore is seen as the same as the one who can harm. The Ratnakuta Sutra says: 'When this stainless ground of the Bodhisattvas is completely born, the defilements of violating the precepts are completely abandoned.' From the ten grounds of the unfavorable aspects, the ten defilements are abandoned on the uninterrupted path when those grounds are born, and the liberation path is used as the antidote of reliance, and the special antidote is used to sever the continuum and abandon it. That is, all that is to be abandoned by seeing is abandoned, and all that is to be abandoned by meditation is abandoned as appropriate to one's own ground. The qualities have already been explained in the previous ground. How are the nine defilements of the nine grounds abandoned? There are six co-emergent defilements: desire, anger, pride, ignorance, the view of the perishable aggregate, and the view of holding to extremes. If divided from the perspective of the realm, there are six in the desire realm, and five each in the form realm and the formless realm except for anger, for a total of sixteen. If divided from the perspective of the ground, there are six in the desire realm, five each in the four concentrations and the four formless concentrations, for a total of eight, and five times five is twenty-six. If divided by size, among the six in the desire realm, desire has nine grades of large, medium, and small, and the other five each have nine grades, for a total of fifty-four. Because the four meditative grounds have abandoned anger, the five afflictions each have nine grades of large, medium, and small, for a total of forty-five grades, divided into five categories. Similarly, in the formless realm there are also forty-five grades, divided into five categories, so there are a total of four hundred and fourteen to be abandoned by meditation. The way to abandon them is to start with the application path, actually abandon them with the uninterrupted path, use the liberation path as the antidote of reliance, and use the special path as the antidote to sever the continuum. In this way, in the nine grounds, both the manifest and the seeds are abandoned. In those grounds,
Chinese
也完全修习八正道。 《亲友书》中说： 正见、正命、正精进， 正念、正定、正业边， 正确的思考是道的八个分支， 为了寂静应当修习。 这些也如《菩提分品经》中所说： 文殊，谁视一切法无不平等且无二元，此乃正见。 文殊，以不见之方式，恒常不见、不完全不见、彻底不见之方式见一切法，此乃正思。 文殊，谁视一切法不可言说，此乃正语。 文殊，谁视一切法无作为且无作者，此乃正业边。 文殊，谁视一切法不积聚亦不减少，此乃正命。 文殊，以无勤作且无成就之方式，完全成就一切法，此乃正精进。 文殊，谁视一切法不作意且无忆念，此乃正念。 文殊，谁视一切法因无所缘故，自性平等安住且无扰动亦无所缘，此乃正定。 这些地，若就其自身之体性而言，是超越对境与思虑的。 如《华严经》中所说： 诸佛之子，这些地极其清净，与虚空之迹相同。 然而，通过消除遮蔽界之次第，就界之究竟安住转变，以及见菩提而言，是安立为各别的。 各种垢染彻底清净之时，视原始之界或光明之佛陀自显，也如新月般显现，这是《法界赞》中所说： 如同新月初升时， 刹那刹那见增长， 登地菩萨亦如是， 渐次渐次见增上。 犹如十五圆满月， 照耀圆满皎洁般， 登地究竟圆满时， 法身圆满亦明耀。 无学道是： 如此，菩提分法三十七， 在有学道中修习四道之后。
English
Also, completely meditating on the eightfold path. As it says in the Letter to a Friend: Right view, right livelihood, right effort, Right mindfulness, right concentration, right action's edge, Right thought itself are the eight branches of the path. This should be meditated on for the sake of peace. Also, as it says in the Sutra on the Exposition of the Factors of Enlightenment: Manjushri, whoever sees all phenomena as neither unequal nor dual, this is right view. Manjushri, seeing all phenomena in a way that is unseen, constantly unseen, not completely unseen, and thoroughly unseen, this is right thought. Manjushri, whoever sees all phenomena as unspeakable, this is right speech. Manjushri, whoever sees all phenomena as without action and without an agent, this is right action's edge. Manjushri, whoever sees all phenomena as neither accumulating nor diminishing, this is right livelihood. Manjushri, accomplishing all phenomena completely in a way that is without effort and without accomplishment, this is right effort. Manjushri, whoever sees all phenomena as without attention and without mindfulness, this is right mindfulness. Manjushri, whoever sees all phenomena as naturally abiding equally because of being without an object, and as undisturbed and without an object, this is right concentration. These grounds, if viewed in terms of their own essence, are beyond object and thought. As it says in the Avatamsaka Sutra: Sons of the Victorious Ones, these grounds are extremely pure, like the traces of space. However, by removing the levels of obscurations on the realm, it is established as distinct in relation to seeing enlightenment, which is the ultimate abiding transformation of the realm. When the various stains are completely purified, seeing the primordial realm or the self-illuminating Buddha of clear light, also appearing like the moon due to the waxing, as it says in the Praise to the Dharmadhatu: Just as when the waxing moon, Moment by moment is seen to grow, Likewise, those who have entered the grounds, Are seen to increase gradually. Just as on the fifteenth of the waxing moon, The moon becomes full, Likewise, at the ultimate end of the grounds, The Dharmakaya is also clearly complete. The path of no more learning is: Thus, the thirty-seven factors of enlightenment, After meditating on the four paths in the path of learning.
Chinese
不住于无学地而入涅槃。北方之三十七道品以道所摄持，于彼等圆满究竟之际，现证无学之佛陀菩提。彼之身体所依，若随顺共同乘，则为赡部洲之刹帝利或婆罗门皆可。若如大乘，则欲得色身于色究竟天而生于彼之所依。十地菩萨彼之所依为何，则与此相同。心之所依为第四禅。原因为大乘四道。果为以大事业安立无量众生于菩提。自性为佛地之身语意功德事业无尽庄严轮。断除者为断除二障及其习气。如《金刚顶经》云：‘烦恼及如是生，烦恼所知障如是，何亦不顺品法摧，彼即摧坏薄伽梵。’如是。证悟之差别为现证圆满法身。如《宝性论释》云：‘薄伽梵汝法身极清净，智慧无边，无边所知遍虚空，以彼等皆见。’如是。功德为圆满一切超世间之无量功德。如《中观宝鬘论》云：‘佛陀之刹土，一切皆宫殿，广大彼具十力，仅能如是说。彼之每一力，无量诸有情，佛陀之无量，如一切方虚空，如地水火风，如是说彼等。’如是。以宣说地道之必要而作结尾：现在如是，以宣说地与道之必要而作结尾。如是之理，如是地与道等未行者，如是之佛永无生。多劫多生无数生解脱，彼等一切亦皆依此道，故于因果何乘所入者，应知地与道等而行之。无上之佛陀，地与道等圆满而生者，彼则不应理。如《佛行经》云：何