English
It is to create obstacles and take rebirth. Second, the antidote to be abandoned and the way to abandon it is: the object is the direct realization of the uncontrived dharmadhatu, and the subject is when the direct realization transforms into the non-conceptual wisdom of the path of seeing, the obscurations to be abandoned are not observed in any way. Therefore, if it is not to be abandoned, there is no need to abandon it. As it is said in the Ornament of Clear Realization: "Herein there is nothing, that should be removed, herein there is nothing, that should be established, seeing reality as reality, seeing reality is liberation." Therefore, Nagarjuna said: "You do not accept the liberation that has abandoned samsara, you have shown that peace is the protector by not fixating on samsara." Thus it is said. When wisdom arises, the key point of abandoning the two paths of seeing and cultivation is the same. In particular, when the smallest of the small of the nine paths of cultivation arises, the largest of the large of the abandoned paths of cultivation will be reversed. As it is said in the Ornament of Clear Realization: "In the nine grounds there are, great and so on stains, the antidote is the small, the path of small and so on is pure." Thus it is. Then, it is reasonable for the antidote to arise in order from large to small, because the abandoned is abandoned in order from large to small. If you think so, the abandoned is said to be coarse, but it is not said to be difficult to abandon. It is like washing dirt from clothes. Second, there are two paths, namely the path of seeing and the path of cultivation. First, there are three paths of seeing, namely cause, essence, and fruit. The first is the four applications of the decisive division, and it is the wisdom of the great supreme Dharma, which is the real cause. As it is said in the Ornament of the Sutras: "From then on, it surpasses all worlds, the supreme wisdom is without defilement, it is obtained by being free from the two graspers." Thus it is. Second, there are three essences, namely the characteristics of the Bodhisattva's path of seeing, the meaning of the words, and the divisions. The first is the wisdom of newly seeing the nature of reality, which has become the beginning of the opportunity for complete enlightenment. These, according to the order, the worldly path and the path of cultivation, and the reversal of the first vehicle are revealed, therefore it is represented in the path of seeing. Second, the meaning of the words is: directly realizing the nature of reality, and it is the beginning of the path to Buddhahood, therefore it is called the path of seeing. It is the beginning of the ten grounds, therefore it is the first ground. It is the meaning of ultimate bodhicitta, therefore it is also called the first generation of mind.
Chinese
哦。第三，关于区分有三点：什么样的人会产生？在哪个刹那运用？以及思考实相的合理性。三洲的男子和女子，以及欲界的人和六种天神才会产生，因为他们有强烈的厌离心和清晰的智慧。三恶道不会产生，因为他们被成熟业的巨大障碍所遮蔽。色界和无色界的天神不会产生，因为他们没有痛苦的集合，安住在等持中，对轮回的厌离心很小。声音不悦耳的地方也不会产生，因为没有厌离心，与上界相同。第二是，在伟大的殊胜法之后，在证悟法性真理的现量智慧的最后一个刹那产生。这也是菩萨在见道时，在一个物质刹那产生的，因为他们新证悟了法性，并且没有业，并且同时断除了见道所断。在《摄类学》中说：谁这样看见，他就看见了一切法。在《六十正理论》中说：在了解法之后，如果对此有分别，那么不精通的人，就不会看见从缘起生的意义。并且，一旦与此见道结合，立刻就断除了坏聚见和戒禁取见，以及闻思和三烦恼，同时断除，证悟圣者的真见。在《大疏》中说：因为以真理证悟真理是一体的。因此，第一个刹那，第一个地是见道。第三，思考合理性是：中观派的观点认为，在胜义谛中，见道是不可能产生的，因为经中说：菩萨获得了对不生之法的忍。并且，圣者们说一切法都以无为法来区分。如果这样，那么经论中说，在一个刹那和十六个刹那等产生，难道没有矛盾吗？没有矛盾，因为这是为了随顺实物论者。这是密意，密意的基础是缘起，密意是为了安住于对实物执着的人们，并且对实物
English
Oh. Third, there are three distinctions: What kind of person arises? In which instant is it applied? And contemplating the reasonableness of reality. Men and women of the three continents, as well as humans of the desire realm and the six types of gods, are the only ones who arise, because they have great renunciation and clear wisdom. The three lower realms do not arise, because they are obscured by the great obscuration of ripening karma. Gods of the form realm and formless realm do not arise, because they have no collection of suffering, abide in equipoise, and have little renunciation of samsara. Unpleasant sounds also do not arise, because there is no renunciation, and they are the same as the upper realms. Second, it arises in one instant, the last instant of the wisdom that directly realizes the truth of suchness after the great supreme Dharma. This is also because Bodhisattvas arise in one material instant on the path of seeing, because they newly realize suchness and have no karma, and because they abandon what is to be abandoned on the path of seeing all at once. In the Compendium it says: Whoever sees in this way sees all dharmas. And in the Sixty Stanzas of Reasoning it says: After knowing the Dharma, if there is a distinction about this, then the one who is not skilled will not see the meaning arising from conditions. And, as soon as this seeing is joined, immediately the view of the aggregates and the adherence to ethics and vows, as well as hearing, thinking, and the three defilements, are abandoned all at once, realizing the true seeing of the noble ones. In the Great Commentary it says: Because the realization of truth by truths is one. Therefore, the first instant, the first ground, is the path of seeing. Third, contemplating the reasonableness is: the view of the Madhyamikas is that it is not reasonable for the path of seeing to arise in ultimate truth, because the sutra says: Bodhisattvas have obtained forbearance in the Dharma of non-arising. And, the noble ones say that all dharmas are distinguished by the unconditioned. If that is the case, then is there no contradiction with what is said in the sutras and treatises that it arises in one instant and sixteen instants, etc.? There is no contradiction, because it is to accommodate those who speak of entities. This is intentional, the basis of the intention is dependent arising, and the intention is for the sake of those who are attached to entities, and to entities.
Chinese
损害者，是因为不从自、他、二者和无因而生。如《根本慧论》所说：非从自生亦非他，非从二生非无因，于何处有何物生，是物何时亦非有。那么，依赖而生本身不是生吗？答：不是的。《胜鬘经》中说：凡从缘所生者，彼即非生，于彼无有生之自性，凡依赖于缘者，彼即是空性。又如《根本慧论》所说：以何者依缘而生，无有止息，无有生。见道菩提道之七支已述完毕。第三，获得见道的征相或功德，将在下文的资粮道和加行道中阐述。第三，怖畏道有二：世间怖畏道和出世间怖畏道。第一种有三种：近分、正行。第一种是成就上地禅定的两个原因：引业和圆满业，以及不动业。第一种是六种作意：特征极善分别，从信欲生，极善寂静，以喜摄持，思择结合之方便作意。若与解脱道相合，则作意加行道的果，是不了知禅定正行是心。第一种是：因烦恼众多，身心痛苦粗重，其力短寿是下界的特征。从那之中返回，以听闻思惟，以专注一境的方式作意上界的特征，若与解脱道相合，则是资粮道的对应。第二种是：如是作意后，生起与上地相应的一境性等持，是加行道的对应。第三种是：如是修习后，生起远离欲界三大烦恼的一境性，是见道的对应。第四种是：因为舍弃了上界的三种中等烦恼，身心得到极大的调柔，生起获得我乐的等持，是怖畏道第六地的对应。第五是：如是，从怖畏道中，如果认为已经舍弃了下地的烦恼，就观察是否生起安乐，得知生起三种小烦恼后，就
English
The damager is because it does not arise from self, other, both, and without cause. As stated in the Root Wisdom Treatise: "Not from self, not from other, not from both, not without cause. Wherever and whatever thing, there is never any arising." So, is arising from dependence not arising itself? No, it is not. As stated in the King's Sutra: "Whatever arises from conditions is unborn. There is no nature of arising in it. Whatever depends on conditions is emptiness." And as stated in the Root Wisdom Treatise: "Whatever arises from interdependence, without cessation, is unborn." The seven branches of the Path of Seeing, the Path to Enlightenment, have been described. Third, the signs or qualities of attaining the Path of Seeing will be explained later in the context of the Paths and Grounds. Third, the Bhairava Path has two: the mundane and the supramundane Bhairava Path. The first has three: proximity and the main part. The first is the two causes for accomplishing the meditation of the higher grounds: the propelling cause and the completing cause, and the unwavering action. The first is the six mental activities: thoroughly distinguishing characteristics, arising from aspiration, thoroughly isolated, gathering with joy, and the mental activity of the means of combining analysis. If applied to the path of liberation, then the mental activity of the result of the culmination of application is not realizing that the actual meditation is the mind. The first is: due to many afflictions, the body and mind are coarse with suffering. The characteristic of the lower realm is that its power is short-lived. Reversing that, contemplating the characteristics of the higher realm through hearing and thinking, focusing the mind one-pointedly, if applied to the path of liberation, it corresponds to the accumulation path. The second is: having contemplated in this way, the arising of one-pointed samadhi that is consistent with the higher ground, corresponds to the path of preparation. The third is: having trained in this way, the arising of one-pointedness that is devoid of the three great afflictions of the desire realm, corresponds to the path of seeing. The fourth is: because of abandoning the three medium afflictions of the higher realm, the body and mind are extremely tamed, the arising of samadhi that attains self-bliss, corresponds to the Bhairava Path, the sixth ground. The fifth is: in this way, from the Bhairava Path, if one thinks that the afflictions of the lower ground have been abandoned, then by examining whether bliss arises or not, knowing that the three small afflictions arise, then
Chinese
是安住于一，以第八地来替代。第六是舍弃小三的禅定毗钵舍那（梵文，Vipaśyanā，梵文罗马拟音，Vipaśyanā，观），是无间道之替代。如是第一禅之作意，从第二禅乃至有顶之间的作意，将成就六或七种。第二，圆满之因是，对于那些作意，怀着忆念其功德的恭敬，以及恒常修习的瑜伽，即是持续的毗钵舍那。那又分为大、中、小三种。不具足两者的是小。具足任何两者的是中。具足两者的是大的毗钵舍那。对于上方的禅定之遮遣，也是同样的大、中、毗钵舍那之方式。第二，正行分三：过患功德之禅定，生果之方式，以及彼等之作用。第一又分二：依靠禅定与无色定，贪欲、见解、我慢、无明、犹豫增上的禅定。次第是，体验禅定的安乐，以及生起忆念宿命等六十二种，获得殊胜后心生骄慢，以及不解彼即是解脱，希求解脱，对于获得禅定是否是解脱而生犹豫。因此称为烦恼之禅定。彼等之体性等，将转变为于彼地生起之相。第二，具功德者分禅定与无色，第一，禅定支分十八，第一禅具足支分，以欲界之罪恶与不悦意为远离，故寻伺二者为对治之支分。乐与喜二者对身心有利益，故为利益之支分。于禅定中，寻伺二者对治而入，生起乐喜之利益，故为一期生之安住支分。第一禅有真实的粗分和特殊分两种。第一是具有寻、具有伺。第二是，无寻唯伺之禅定。如是说。第二具足四支，以极度清净之病，寻伺二者为远离之对治，乐喜利益与一心住之支分。第三具足五支，忆念、正知与舍，三者喜乐