English
O! If distinguished by way of object, realm, and reverse entry, there are one hundred and twelve to be abandoned by seeing. That is, when the five views enter the four truths, such as the truth of suffering that is desired, the five non-views accordingly enter, each having ten, hence forty. In the four truths of the two upper realms, except for anger, nine each enter, therefore, in the four truths of the meditation realm there are thirty-six, and in the four truths of the formless realm there are thirty-six, totaling one hundred and twelve. As stated in the Compendium of Topics, "The one hundred and twelve afflictions are the class of afflictions to be abandoned by seeing." The manner of abandoning is that the seeds to be abandoned by seeing are abandoned by the preparatory application by way of suppression, and by the forbearance of knowledge of the Dharma, etc., by way of eradication. That is, the direct cause of the forbearance of knowledge of the Dharma of the four truths and the seeds to be abandoned by seeing that gather simultaneously act as the proximate cause, and that direct cause acts as the cooperative condition, producing the seed that is simultaneous with the forbearance of the Dharma. Since it does not require other destructive factors, it will perish in an instant, therefore, in the second instant, one obtains the state of transformation of liberation from the seeds to be abandoned by seeing of the knowledge of the Dharma. The four subsequent forbearances and the four subsequent knowledges are the antidote to the most subtle to be abandoned by each, arising after the two previous wisdoms of the path of seeing, liberated from the seeds, and are the prolongers of abandoning what is to be abandoned. That is, for each instant of the four truths and what is to be abandoned, they act as antidotes in sequence, and for the arising of wisdom, as the uninterrupted path and the path of liberation. When the two kinds of forbearance of the Dharma arise, because one sees what was not seen, it is established as the path of seeing. Those to be abandoned with power are suppressed by encountering the lineage of wisdom, the powerless are weakened by encountering the direct cause, and when wisdom actually arises, the cessation of what is to be abandoned together with the seeds is simultaneous. The remaining wisdom prolongs and becomes the antidote that goes to the path of liberation. The difference in time is that, first, the four forbearances of the Dharma separated by the four truths arise simultaneously, then the four knowledges of the Dharma arise simultaneously, then the four subsequent forbearances arise simultaneously.
Chinese
诶。在那之后，四种后得智同时产生，在行圆满的四刹那，本体四种，转变十六种产生。因为四谛同时证悟，四忍智次第产生。证悟的差别是，以出世间的智慧现量证悟二无我。并且，法界周遍于自己和他者一切，特别是通过证悟而证悟自他平等性菩提心。功德的差别是，一刹那能示现的功德有一百一十二种，以及佛眼、神通、神变等不可思议。并且，在一刹那能见到百位佛陀，知道被百位佛陀加持，化现百种化身，一刹那示现百劫，智慧融入前后百际，入定并起于百种等持，成熟百种有情，震动百种刹土，以光照亮百种刹土，开启百种法门，示现自身百种身相，每个身相又示现百百眷属围绕。安住于此地者，能受持赡部洲（印度次大陆）国王的生。第四是修道，也有所依和自性两种。所依方面，身体的所依多是三界中的男子、女子、欲界色界的天人等，其他也可产生，如《经庄严论》所说：“随欲取生故。”由此成立。心的所依是第四禅。自性方面，有因、果、本体三种。因是大乘的最初三种道。果是无学道。本体方面，有体相、所依、分类、特点四种。体相是二地向上断除，恒常向下断除的大乘之道体相。可以安立为大乘修道的名言。从大乘见道圆满之后产生，并且由大乘的善所摄持，成为大乘无学道最初刹那在相续中产生的因。所依是十地的自性。
English
Eh. After that, the four subsequent cognitions arise simultaneously, and in the four moments of action completion, the four entities and sixteen transformations arise. Because the four truths are realized simultaneously, the four forbearance-knowledges arise in sequence. The distinction of realization is that the wisdom beyond the world directly realizes the two selflessnesses. Moreover, the realm of Dharma pervades all self and others, especially through realization, the mind of enlightenment that realizes the equality of self and others. The distinction of qualities is that there are one hundred and twelve qualities that can be manifested in a moment, as well as inconceivable things such as the Buddha's eye, clairvoyance, and magical powers. Moreover, in a moment, one can see a hundred Buddhas, know that one is blessed by a hundred Buddhas, manifest a hundred emanations, manifest a hundred kalpas in a moment, wisdom enters the hundred limits of past and future, enter into and arise from a hundred samadhis, ripen a hundred sentient beings, shake a hundred fields, illuminate a hundred fields with light, open a hundred doors of Dharma, manifest one's own body in a hundred forms, and each form manifests a hundred hundred entourages surrounding it. One who abides in this ground is able to take birth as the king of Jambudvipa (Indian subcontinent). Fourth is the path of meditation, which also has two aspects: the basis and the nature. In terms of the basis, the basis of the body is mostly the men, women, and gods of the desire and form realms in the three realms, and others can also be produced, as stated in the Ornament of the Sutras: "Because one takes birth according to one's wishes." This is established. The basis of the mind is the fourth dhyana. In terms of nature, there are three aspects: cause, effect, and essence. The cause is the first three paths of the Great Vehicle. The effect is the path of no more learning. In terms of essence, there are four aspects: definition, basis, classification, and characteristics. The definition is the definition of the Great Vehicle path that cuts off upwards from the second ground and constantly cuts off downwards. It can be established as the expression of the Great Vehicle meditation path. It arises after the completion of the Great Vehicle seeing path, and is held by the virtue of the Great Vehicle, becoming the cause of the first moment of the Great Vehicle path of no more learning arising in the continuum. The basis is the nature of the ten grounds.
Chinese
属于正行之眷属的善根等。分类有，从修道小、中、大三种中，又各分三种，因此有九种。其中，小之小是第二地离垢地，是戒波罗蜜多达到极致。如《现观庄严论》中说：因离毁戒勤作之垢，故名离垢之地。如是说。小之中是第三地发光地，是忍辱波罗蜜多。如彼论中说：因作广大之法光明，故名发光地。如是说。小之大是第四地发焰地，是精进波罗蜜多。如彼论中说：如是菩提分法，能焚烧炽盛如火焰，因此地具足彼，以焚烧二者故，具有发焰。如是说。 中之小是第五地极难胜地。又如彼论中说：能令有情皆成熟，亦能守护自心故，具慧者说极难胜，因此说为极难胜。如是说。 中之中是第六地现前地，是智慧波罗蜜多。如彼论中说：依于智慧波罗蜜多，轮回与寂灭，二者于此现前故，名为现前之地。如是说。中之大是第七地远行地，是方便波罗蜜多。如彼论中说：以与唯一道相连故，认为远行之地。如是说。又如《法界赞》中说：已度轮回之海泥，故称彼为远行。如是说。大之小是第八地不动地，是力波罗蜜多。如《现观庄严论》中说：因二取不摇动之故，认为是名不动地。如是说。大之中是愿波罗蜜多圆满具足之善慧地。如彼论中说：个个真实种姓善慧者，此地即是善慧地。如是说。大之大是第十地法云地，是智波罗蜜多。如彼论中说：如云般以二者遍布虚空界，故名法云。如是说。彼亦是三摩地与陀罗尼之云。
English
These are the virtues belonging to the retinue of the correct conduct. When divided, there are nine, from the three—small, medium, and large—of the path of meditation, each divided into three. Among these, the small of the small is the second ground, the Immaculate Ground, which is the perfection of discipline that has become supreme. As it is said in the Ornament of the Sutras: "Because it is free from the impurity of striving for immoral conduct, it is called the Immaculate Ground." Thus it is said. The medium of the small is the third ground, the Illuminating Ground, which is the perfection of patience. As it is said in that same text: "Because it makes a great appearance of the Dharma, it is called the Illuminating Ground." Thus it is said. The large of the small is the fourth ground, the Radiating Ground, which is the perfection of diligence. As it is said in that same text: "Thus, the Dharma that is in harmony with enlightenment burns intensely like a flame. Because that ground possesses that, it has radiance because it burns the two." Thus it is said. The small of the medium is the fifth ground, the Very Difficult to Train Ground. Again, as it is said in that same text: "It completely ripens sentient beings, and also because it protects one's own mind, the wise say it is very difficult to train, therefore it is said to be very difficult to train." Thus it is said. The medium of the medium is the sixth ground, the Manifest Ground, which is the perfection of wisdom. As it is said in that same text: "Relying on the perfection of wisdom, samsara and nirvana, because these two are manifest here, it is called the Manifest Ground." Thus it is said. The large of the medium is the seventh ground, the Far-Going Ground, which is the perfection of skillful means. As it is said in that same text: "Because it is connected with the one path of going, it is considered the Far-Going Ground." Thus it is said. And as it is said in the Praise of the Realm of Dharma: "Having crossed the mud of the ocean of samsara, therefore it is called the Far-Going." Thus it is said. The small of the large is the eighth ground, the Immovable Ground, which is the perfection of strength. As it is said in the Ornament of the Sutras: "Because it does not waver due to the two conceptions, it is considered the Immovable Ground." Thus it is said. The medium of the large is the Ground of Good Intelligence, which is the perfection of aspiration, fully endowed with complete qualities. As it is said in that same text: "Each and every one is of a true lineage, of good intelligence, that ground is the Ground of Good Intelligence." Thus it is said. The large of the large is the tenth ground, the Cloud of Dharma Ground, which is the perfection of wisdom. As it is said in that same text: "Like a cloud, because the two pervade the realm of space, it is called the Cloud of Dharma." Thus it is said. That is also the cloud of samadhi and dharani.