English
Because it is the direct realization that is completely separated by the severance of the afflictive obscurations. The realization of the non-returner is the ground of freedom from desire, because it is the direct realization that is completely separated by abandoning the last five lower fetters. The realization of the Arhat himself is the ground of realized accomplishment, because it is the direct realization that is completely separated by abandoning the five higher fetters above. The realization of those who have entered the remaining three fruits of stream-entry is the Hearer ground, because it is the direct realization of the dullest of the three types of beings. Why are the remaining three of the stream-enterers combined and placed on the Hearer ground? The realization of the remaining three of the stream-enterers, in terms of its nature, in the context of explaining the nine grounds to be traversed, it is necessary to combine them into one Hearer ground, because at that time there are three ways, namely, after separately establishing the realizations of the three vehicles, considering that they are surpassed by the method of increasing merit, thereby establishing the nature of the tenth ground, therefore they are summarized there. The direct realizations of the Solitary Buddhas are all the Solitary Buddha ground, because it is the direct realization of the medium-rooted among the three types of beings. The nine types of Bodhisattva cause grounds mentioned earlier are all separately established as only one Bodhisattva ground. The second is in the manner described above, the lower eight grounds and the nine Bodhisattva grounds are combined into one, and the nine grounds are surpassed by the method of increasing merit, thereby knowing and understanding with the power of the natural aspiration that has dominion over the activities of great superknowledge, and knowing that whatever abides on that Buddha ground is the tenth Bodhisattva ground. This is how it is connected. If it is the Buddha ground, is it contradictory to the Bodhisattva ground? There is no fault, because the sutra says: Subhuti, a great Bodhisattva abiding on the tenth ground is called a Tathagata. Therefore, the tenth ground actually indicates that for a Bodhisattva, only a Buddha can be spoken of. Moreover, the sutra also says: The great Bodhisattva, having completely perfected the stage of seeing the white and pure ground, will completely awaken to unsurpassed Bodhi. From there until the completion of the Buddha ground, one will awaken to unsurpassed Bodhi.
Chinese
地的地也是。因为以意义来说，并非是圆满正等觉的佛陀，所以在菩萨地也做了开示。因此，这只是撷取了经部的意义，并非是实际的语句。这是解释了应断九地之后佛陀的地是菩萨的第十地的知识，而不是解释菩萨的第十地是佛陀的地的知识，所以之前的论师们都只是说了错误。语句的意义是：应断九地之后的佛陀的地，是菩萨的第十地，因为您所安住的菩萨的自在，经中说第十地只是菩萨佛陀，并非是圆满正等觉佛陀，所以做了开示。第三，详细解释对治的集合，有三种。第一是：对治的集合。根本是：见道和修道的阶段是分类的基础，分类的数量是对治八种。分类的理由是：为了分别平息见断和修断所包括的杂染和清净方面所包括的所取分别，以及依赖于人我实有和补特伽罗假有的能取分别，所以为了安立见修所包括的对治。经部是：善现，你如果这样说，这些乘是从哪里产生的呢？这是以不可得的方式从三界产生的，以无二的方式在遍知一切处产生。第三是解释：见道和修道二者，仅仅是舍弃不相顺品的阶段的差别是分类的基础，分类的数量是对治八种。分类的理由是：为了平息见断所包括的所取和能取四种分别，以及修断所包括的四种，总共八种。因为详细区分不相顺品，所以安立了舍弃它们的对治。如果问，因为不相顺品的差别，对治如何变成八种呢？所取的分别杂染的
English
That ground of the ground is also. Because in terms of meaning, it is not the perfectly complete Buddha, so it is also shown in the Bodhisattva ground. Therefore, this is only taking the meaning of the sutra, not the actual words. This is the knowledge that explains that the ground of the Buddha after the nine grounds to be abandoned is the tenth ground of the Bodhisattva, but not the knowledge that explains that the tenth ground of the Bodhisattva is the ground of the Buddha, so the previous commentators only said it was wrong. The meaning of the words is: The ground of the Buddha after the nine grounds to be abandoned is the tenth ground of the Bodhisattva, because of the freedom of the Bodhisattva in which you dwell, the sutra says that the tenth ground is only the Bodhisattva Buddha, not the perfectly complete Buddha, so it is shown. Third, there are three types of detailed explanations of the collection of antidotes. The first is: the collection of antidotes. The root is: the stages of the path of seeing and the path of meditation are the basis of classification, and the number of classifications is eight antidotes. The reason for the classification is: in order to separately pacify the grasping and conceptualizations included in the defilements and the pure aspects included in the seeing and abandoning and the cultivating and abandoning, and the grasping and conceptualizations that rely on the real self of the person and the imputed person, so in order to establish the antidotes included in seeing and cultivating. The sutra is: Subhuti, if you say this, where do these vehicles come from? This is produced from the three realms in an unattainable way, and in a non-dual way it is produced in the place where omniscience is. The third is the explanation: the difference between the stages of abandoning the unfavorable aspects of the path of seeing and the path of meditation is the basis of classification, and the number of classifications is eight antidotes. The reason for the classification is: in order to pacify the four conceptualizations of grasping and grasping included in the seeing and abandoning, and the four included in the cultivating and abandoning, a total of eight. Because of the detailed distinction of the unfavorable aspects, the antidotes that abandon them are also established. If you ask, how do the antidotes become eight because of the difference in the unfavorable aspects? The conceptualizations of the grasped defilements
Chinese
以及仅仅是事物本身和作为其对治之所依的二者，以及执着的分别念，即实有的补特伽罗和假立的士夫所依赖的二者，粗大的遍计分在见道上断除，细微的俱生分在修道上断除。那么，经部中如何阐述对治能取所取之分别念的对治呢？经部中说，这二者都要依赖世俗谛和胜义谛二者的行相才能显现，才能被了解。例如，《八千颂》中问道：大乘从何处出离？于何处安住？以何出离？何者出离？回答说：从三界出离等等，这是依于世俗谛，承认了出离之处、出离之因、出离之方式，从而宣说了见道所断的能取所取之对治。又说：无从产生，亦无所住，无从出离，亦无所出，这是依于胜义谛，通过遮止出离之处、出离之因等，宣说了修道所断的能取所取之对治。因此，此处解释说依赖二谛，是与《八千颂》相符的。但在《二十五颂》中，并没有见道所断的对治依赖世俗谛，修道所断的对治依赖胜义谛的规定。第四，不被鬼神所食的果实，即成就出离，分为三部分，首先是连接：如此，必须聚集军队，才能从不胜中获得胜利，以八种出离之因阐述八种出离之事。第二，在根本上，分为出离之所依和出离之因的成就二者。首先，按照大译师的观点，总和别的差别二者，首先是为了三大之自性而行事，其次是剩余的七个，也就是以大心、大舍、大悟三种为主，分为三、二、二，依次解释。按照འབྲེ་（音译：哲）和ཨར་（音译：阿）的观点，出离
English
and the two that are merely things themselves and the support of their antidotes, and the two that depend on the grasping conceptual thought, the substantially existent person and the imputedly existent individual, the coarse, imputed aspects are abandoned on the path of seeing, and the subtle, innate aspects are abandoned on the path of meditation. How are the antidotes to the conceptual thoughts of grasper and grasped explained in the sutras? Both of them are taught in the sutras to be manifested by relying on the aspects of both conventional and ultimate truths, to be understood. For example, in the Eight Thousand Stanza Prajnaparamita, when asked, "From where does the Great Vehicle definitely arise? Where does it abide? By what does it definitely arise? What definitely arises?" The answer is, "It definitely arises from the three realms," etc. This relies on the conventional truth, acknowledging the place of arising, the cause of arising, and the manner of arising, and thus explains the antidotes to the grasper and grasped to be abandoned on the path of seeing. And, "It does not arise from anywhere, nor does it abide anywhere. It does not definitely arise by anything, nor does anything arise," this relies on the ultimate truth, and by negating the place of arising, the cause of arising, etc., it explains the antidotes to the grasper and grasped to be abandoned on the path of meditation. Therefore, the explanation here that it relies on the two truths is in accordance with the Eight Thousand Stanza Prajnaparamita. However, in the Twenty-Five Stanza Prajnaparamita, there is no certainty that the antidotes to be abandoned on the path of seeing rely on the conventional truth, and the antidotes to be abandoned on the path of meditation rely on the ultimate truth. Fourth, the fruit that is not eaten by demons, i.e., the accomplishment of liberation, is divided into three parts, the first of which is the connection: Thus, it is necessary to gather an army in order to gain victory over non-victory, and the eight things to be liberated are explained by the eight causes of liberation. Second, at the root, there are two: the basis of what is to be liberated and the accomplishment of the cause of liberation. First, according to the great translator, the general and the particular, the first is to act for the sake of the nature of the three great ones, and the second is the remaining seven, which are explained in terms of the three: great mind, great abandonment, and great realization, divided into three, two, and two, respectively, in order. According to 'Bre and Ar, liberation