Chinese
是也。其所依是，应知一切烦恼皆由此生。于欲中行之贪欲、嗔恚，及于欲中行之无明，彼等是不善之三根，即贪、嗔、痴为不善之根。何为见？见有五种，即有身见、边执见、邪见、见取见、戒禁取见。 何为有身见？于诸近取蕴，以我或我所而如实随观之染污慧是也。所谓“坏灭故为坏，积聚故为聚”，坏聚是众多之义。于此见者，谓我于蕴外别有，诸蕴是我所有。何故如是说？曰：为遣除常执故说“坏”；为遣除一执故说“聚”，此处显示以无常故聚集，故于此无我。是成为一切见之所依之作用者。何为边执见？即于彼之自性，以常或断而如实随观之染污慧是也。所谓“以有身见之自性”，即以我所之自性。所谓“常”者，是边，谓我于一切处皆有，是常恒、是主等。诸身如草木土石等，此是常边之边执见。断灭之自性者，谓于内有作者之士夫，彼死后则无，譬如瓶坏则不复生。是中断以中道而决定生起之作用者。何为邪见？即诽谤因或果或作者，及有实物坏灭之染污慧是也。因是业与烦恼。彼等亦转为五支，烦恼是无明、爱与取，业是行与有。又或于此阿赖耶识中所住之习气，如世尊告阿难陀
English
That is it. Its basis is that all afflictions should be known to arise from it. Desire that engages in desire, anger, and ignorance that engages in desire are the three roots of non-virtue, namely attachment, hatred, and ignorance are the roots of non-virtue. What are the views? There are five views: the view of the aggregates of existence, the view of holding to extremes, wrong view, the view of holding views as supreme, and the view of holding moral discipline and asceticism as supreme. What is the view of the aggregates of existence? It is the defiled wisdom that truly follows the aggregates of grasping, considering them as self or belonging to self. It is called "decay" because it decays, and "collection" because it is accumulated. The aggregates of decay are many. To view it is to see the self as separate from the aggregates, and the aggregates as belonging to the self. Why is it said so? It is said to abandon the perception of permanence. "Collection" is said to abandon the perception of oneness, showing that impermanence is gathered here, so there is no self in this. It is the function of being the basis of all views. What is the view of holding to extremes? It is the defiled wisdom that truly follows the nature of permanence or annihilation. "By the nature of the view of the aggregates of existence" means by the nature of self. "Permanent" is the extreme, meaning that the self exists everywhere, is eternal, is the master, and so on. The bodies are like grass and clay, and this is the view of holding to the extreme of permanence. The nature of annihilation is that the person who acts within does not exist after death, just as a vase does not reappear after it is broken. It is the function of interrupting the definite arising by the Middle Way. What is wrong view? It is the defiled wisdom that slanders the cause, the result, or the agent, and destroys existing things. The cause is karma and afflictions. They also turn into five branches: afflictions are ignorance, craving, and grasping; karma is formation and existence. Or here, the habitual tendencies that reside in the all-ground consciousness, as the Blessed One said to Ananda.
Chinese
如是说，业之异熟，于未来能生果者，亦名有。谤此是谤因。果有七支，谓识、名与色、六处、触、受、生、老死等。谤此是谤果。又略而言之，谓善行亦无，恶行亦无，此是谤因。谓善行与恶行诸业之异熟无有者，是谤果。谓此世亦无，彼世亦无，父母亦无，母亦无，有情生者亦无，是谤作者。谓谤往他世与来之作者，及谤播种之作者，并谤结生之作者故。谓世间无阿罗汉等，是坏有之事物。是断绝善根之业者，是执持不善根之业者，是趣入不善之业者，是不趣入善之业者。何为执持见为最胜耶？谓彼三种见，及其处蕴等，以慧染污，而视为最胜、主、殊胜、及真实者。所谓取三种见者，谓坏聚见、邪见、及执持边见。所谓彼之处蕴者，是见之处之同义语。所谓以慧视为最胜、主、殊胜、及真实者，是慧之同义语。所谓慧染污者，是与烦恼相应之同义语。是于恶见现前生起喜乐之所依作业者。何为执持戒与禁行为最胜耶？谓于戒与禁行，及其处蕴等，视为清净、解脱、及决定出离，以正见随
English
It is said that the maturation of karma, which is capable of producing fruit in the future, is also called existence. To slander this is to slander the cause. The fruit has seven branches: consciousness, name and form, the six sense sources, contact, feeling, birth, and old age and death. To slander this is to slander the fruit. Or, to put it briefly, to say that there is no good conduct and no bad conduct is to slander the cause. To say that there is no maturation of the fruits of good and bad actions is to slander the fruit. To say that this world does not exist, the next world does not exist, there are no fathers, there are no mothers, and there are no sentient beings who arise is to slander the agent. It is because one slanders the agent who goes to and comes from other worlds, the agent who sows seeds, and the agent who connects rebirth. To say that there are no Arhats in the world, etc., is to destroy existing things. It is the action of cutting off the root of virtue, the action of holding firmly to the root of non-virtue, the action of engaging in non-virtue, and the action of not engaging in virtue. What is it to hold a view as supreme? It is to regard those three views themselves and their bases, the aggregates, as supreme, principal, distinguished, and truly correct, with wisdom that is afflicted. The three views that are taken are the view of the aggregates of destruction, wrong view, and the view of holding to extremes. The aggregates that are their base are synonymous with the base of the view. To see with wisdom as supreme, principal, distinguished, and true is synonymous with wisdom. To say that wisdom is afflicted is synonymous with being associated with afflictions. It is the action of being the support for the arising of joy and pleasure in evil views. What is it to hold precepts and asceticism as supreme? It is to regard precepts and asceticism and their bases, the aggregates, as purification, liberation, and definite departure, and to follow with correct view.
Chinese
何为烦恼者？即是说，持戒与苦行是邪见先行的。戒律是舍弃七支。苦行是狗和牛的苦行，三尖杖和剃头等等，以及数论的瑜伽知识等等，不是解脱道的因。大自在天和生主，以及入火和入水等等是生天的因，而将这些视为因。其处所是蕴，即是说，戒律等处所是词语的同义词。“清净”即是说，如上所说是清净的同义词。“解脱”即是说，以此方法能从烦恼中解脱。“决定生起”即是说，是从轮回中生起的同义词。是徒劳无果的所依之业，徒劳无果是因为不能决定生起。何为怀疑？即是对真谛等也心存二疑，等等所说是与业和果，真谛和三宝相联系的。对这些是有还是没有心存二疑，是词语的同义词。是不入善道的所依之业。因此不入善道，因为没有获得定解，所以中途不造作。这些烦恼中俱生的是哪些？遍计的是哪些？回答说：下三见和怀疑是遍计的。即是说，邪见和见取见，戒禁取见和怀疑，这些是遍计的。其余的是俱生和遍计的。即是说，与贪欲，嗔恚，我慢和无明，有身见和边执见相联系。这些的异名是随眠和缠缚，烦恼和有漏，浊垢和河流，结合和过失，涂染等等。烦恼已经说完了。将要讲述近烦恼。
English
What are afflictions? That is to say, discipline and asceticism are preceded by wrong views. Discipline is abandoning the seven branches. Asceticism is the asceticism of dogs and cows, tridents and shaving the head, etc., and the knowledge of Samkhya yoga, etc., are not the cause of the path of liberation. Great Ishvara and the Lord of Beings, as well as entering fire and water, etc., are the cause of rebirth in higher realms, but these are regarded as the cause. Their abode is the aggregates, that is to say, the abode of discipline, etc., is a synonym for the word. "Purification" means that what is mentioned above is a synonym for purification. "Liberation" means that by this method one can be liberated from afflictions. "Definitely arising" means that it is a synonym for arising from samsara. It is the action of relying on futility and fruitlessness, and futility and fruitlessness are because it cannot be definitely arisen. What is doubt? That is, there is also doubt about the truth, etc. What is said, etc., is related to karma and fruit, truth and the Three Jewels. Doubting whether these exist or not is a synonym for the word. It is the action of relying on not entering the path of virtue. Therefore, one does not enter the path of virtue, because one has not obtained a definite understanding, so one does not create in the middle. Which of these afflictions are innate? Which are conceptually constructed? The answer is: the three lower views and doubt are conceptually constructed. That is to say, wrong view and holding to views, holding to precepts and vows, and doubt, these are conceptually constructed. The rest are innate and conceptually constructed. That is to say, it is related to desire, anger, pride and ignorance, the view of the body and the view of extremes. The different names of these are latent tendencies and entanglements, afflictions and outflows, turbidity and rivers, union and faults, defilement, etc. Afflictions have been explained. The near afflictions will be discussed.
Chinese
彼等说道：何为嗔恚？ 乃是安住于立即损害，凡是以心完全恼害，名为嗔恚。立即，是指现在发生的。对于此，以嗔恚之分的心完全恼害损害之因。杖击、捶打、以兵器刺等，是造作罪业之所依的业。嗔恚等也因为与嗔恚等无别而观察。何为怀恨在心？乃是结缚执持。于嗔恚之后，不舍弃属于嗔恚之分的结缚执持。是不堪忍之所依的业，不堪忍是不接受。何为隐藏？乃是不揭露自己的过失。当如实劝告时，以属于愚痴之分而隐藏过失。是不能安住于后悔所触的业。此乃法性，即隐藏过失则会后悔，因此不能安住。何为忿恨？乃是以粗暴语谩骂，名为忿恨，是嗔恚和怀恨在先。以心完全恼害，粗暴语是粗恶语。是粗恶语之所依的业，以及产生非福德之业，以及产生不能安住之业。粗恶语和粗暴语，是以互相揭露过失的方式而明显地说，此即是忿恨。何为嫉妒？乃是对他人的圆满，内心感到烦乱。他人等的圆满，即是他人的圆满。对于他人的圆满，因为特别贪著利养和恭敬，以不能忍受之心而内心烦乱。是因不悦意而不能安住之业。何为悭吝？乃是以与布施不相符之心而完全执持。凡是不从自相续中出去的，名为悭吝。因为特别贪著利养和恭敬，以属于贪欲之分的心而完全执持财物。此即是不与布施相符。是不隐藏财物的征
English
They said: What is anger? It abides in immediately harming, whatever the mind completely torments, is called anger. Immediately means what is happening now. Regarding this, the mind belonging to the category of anger completely torments the cause of harm. Beating with sticks, striking, stabbing with weapons, etc., are the actions that serve as the basis for committing sins. Anger and so on are also examined because they are inseparable from anger and so on. What is holding a grudge? It is holding a knot. After anger, not abandoning the holding of the knot that belongs to the category of anger. It is the action that serves as the basis for intolerance, intolerance is not accepting. What is concealment? It is not revealing one's own faults. When truthfully advised, concealing faults with what belongs to the category of ignorance. It is the action that does not abide in being touched by regret. This is the Dharma nature, that is, if faults are concealed, there will be regret, therefore it cannot abide. What is resentment? It is scolding with harsh words, called resentment, which is preceded by anger and holding a grudge. The mind completely torments, harsh words are coarse words. It is the action that serves as the basis for coarse words, and the action of producing non-virtue, and the action of producing non-abiding. Coarse words and harsh words are explicitly spoken in the manner of mutually exposing faults, this is resentment. What is jealousy? It is the mind being disturbed from within at the perfections of others. The perfections of others, that is, the perfections of others. Regarding the perfections of others, because of particularly clinging to gain and respect, the mind is disturbed from within with an unbearable mind. It is the action of not abiding due to displeasure. What is stinginess? It is completely holding with a mind that is incompatible with giving. Whatever does not go out from one's own continuum is called stinginess. Because of particularly clinging to gain and respect, the mind belonging to the category of desire completely holds onto possessions. This is incompatible with giving. It is a sign of not concealing possessions.