Chinese
对于财富的完全执着，以及对于利益众生和获得一切智的内心完全沮丧，以及对于具有相好之佛的执着，以及对于十二部经的佛法，以及对于四双八辈的僧伽，以及对于视断绝不合之事的戒律为殊胜的执着。这些是与声闻乘共同的。自身相续中存在对事物显现执着的习气，与空性相争论，以及执着自己的眷属为实有，宣说矛盾之处，这些都要完全断除。像这样的二十种过失断绝后，与此相反的、由法义所引发的（将在下文出现的）二十种完全清净之法，被称为第七地。为什么称为“远行”呢？因为与唯一行道相连的缘故。被称为远行地。如是说，因为唯一行道与第八地相连，所以从轮回和涅槃的悬崖中远远地超越了。这也是像先前一样，通过不执着而证悟的缘故。第二部分分为根本和注释两部分。第一部分是：为了显示由二十种应断之法所引发的二十种对治之法，所以说要了知三种解脱门。所谓“由义所引发”，是指仅仅因为断除了先前的二十种应断之法，就由法义引发了二十种对治之法，所以要知道前后两者并非不同的清净。经部说：安住于第七地的菩萨，应当圆满这二十种法。哪二十种呢？就是要圆满空性。第二部分是：通达一切法无我的空性解脱门，以及涅槃中无有戏论之相的无相解脱门，以及如实了知对有漏法没有贪求的无愿解脱门，这些依次是执着于我、有情和命的对治。断除杀生等十善业道中，对于杀害对象等三轮不作意，是执着于人我的对治。对于被众多痛苦所折磨的众生，观待一切众生而执着于断灭生的对治。对于事物不作意为实有，是执着于常
English
Complete attachment to wealth, and complete discouragement in the mind towards benefiting sentient beings and attaining omniscience, and attachment to the Buddha who possesses the characteristics and marks, and attachment to the Dharma of the twelve branches of scripture, and attachment to the Sangha of the four pairs and eight individuals, and attachment to viewing the discipline of abandoning discordant things as superior. These are common with the Hearers. The habitual tendencies of manifest attachment to things existing in one's own mindstream, arguing with emptiness, and holding one's own retinue as real, stating contradictions, these should be completely abandoned. Having abandoned such twenty faults, the twenty completely purifying dharmas that are the opposite of these and are brought forth by the meaning of the Dharma (which will appear below), are called the seventh ground. Why is it called "Gone Afar"? Because it is connected with the path of one going. It is considered the ground of Gone Afar. As it is said, because the path of one going is connected with the eighth ground, it has gone very far from the precipice of samsara and nirvana. That is also because it is realized without perceiving, as before. The second part has two parts, the root and the commentary. The first part is: In order to show the twenty antidotal dharmas brought forth by the twenty things to be abandoned, it is said that one should know the three doors of liberation. The so-called "brought forth by meaning" means that just because the previous twenty things to be abandoned have been abandoned, the twenty antidotal dharmas are brought forth by the meaning of the Dharma, so one should know that the former and latter are not different purifications. The sutra says: A Bodhisattva abiding on the seventh ground should perfect these twenty dharmas. What are the twenty? It is to perfect emptiness. The second part is: The door of liberation of emptiness, which realizes that all dharmas are without self, and the door of liberation of signlessness, which is without the characteristics of elaboration in nirvana, and the door of liberation of wishlessness, which truly knows that there is no desire for contaminated dharmas, these are respectively the antidotes to clinging to self, sentient beings, and life. Abandoning killing and so forth, in the ten virtuous paths of action, not focusing on the three circles such as the object to be killed, is the antidote to clinging to a person. For beings tormented by many sufferings in many lifetimes, the antidote to clinging to the cessation of birth, looking at all beings. Not focusing on things as truly existing is clinging to permanence.