Chinese
有部宗被称为有部宗，是因为精通并实践分别说，所以称为有部宗。或者因为具有分别说的智慧，所以称为有部宗。有漏无漏诸法，被称为有漏，是因为与烦恼共存。这些法没有烦恼，所以是无漏。有漏和无漏，是词语的简略表达。因为执持自相和共相，所以是诸法。这概括地显示了一切法，意思是说，只有有漏和无漏这些法，除此之外没有其他的法。因此，才说了诸法。概括地显示，就是简略地显示。详细的显示，将在下文直到论典完全结束时出现。如果还有其他的概括显示，如“有为法和无为法”、“有色法和无色法”、“可见法和不可见法”等等，为什么要只解释这个概括的显示呢？因为解释了它，就不会产生争论和考察。或者因为论典的意义在于此，所以为了充分显示遍染污和清净的方面。如果理解了这两个方面，就能完全舍弃遍染污的方面，并通过依止清净的方面，必定能够很好地获得解脱。除了道以外的有为法，被称为有漏，仅仅指有为法，即色等由因和缘产生的法，都是有为法。是所有的吗？不是的，除了道，即除了道谛。因为道谛也是有为法，所以会产生过失，因此这样作了区分。这样就变成了，除了道谛以外，一切有为法都是有漏。那么，它们如何成为有漏呢？如果是因为与烦恼相应，那么只有烦恼的心和心所才是与烦恼相应的，其他的则不是。或者如果是因为与烦恼一同产生，那么
English
The Sautrāntika school is called Sautrāntika because it excels in and practices the Abhidharma. Or, because it possesses the wisdom of Abhidharma, it is called Sautrāntika. "Defiled and undefiled dharmas" are called defiled because they are associated with defilements. These dharmas are without defilements, so they are undefiled. "Defiled" and "undefiled" are abbreviated expressions. Because they hold their own and common characteristics, they are called dharmas. This briefly shows all dharmas, meaning that there are only defiled and undefiled dharmas, and there are no other dharmas besides these. Therefore, it is said "dharmas." "Briefly shows" means to show in brief. The detailed explanation will appear from below until the end of the treatise. If there are other brief explanations, such as "conditioned and unconditioned," "form and formless," "visible and invisible," why is only this brief explanation explained? Because if it is explained, there will be no dispute or investigation. Or, because the meaning of the treatise lies in this, it is to fully show the aspects of complete defilement and purification. If these two aspects are understood, one can completely abandon the aspect of complete defilement, and by relying on the aspect of purification, one will surely be able to obtain liberation well. "Conditioned things except for the path" are called defiled, referring only to conditioned things, that is, form and so on, which are produced by causes and conditions, are all conditioned. Is it all? No, except for the path, that is, except for the truth of the path. Because the truth of the path is also conditioned, there would be a fault, so this distinction is made. Thus, it becomes that all conditioned things except for the truth of the path are defiled. Then, how are they defiled? If it is because they are associated with defilements, then only defiled minds and mental factors are associated with defilements, and others are not. Or, if it is because they arise together with defilements, then
Chinese
總而言之，眾生煩惱現行之蘊聚五者，是為有漏，非不現行，亦非外法。若謂何者為漏之所依，彼即為有漏，則唯內六處為有漏。若謂漏之所緣為有漏，則滅諦與道諦亦為有漏。下地之漏，緣於上地，則為有漏耶？是故說：何以此等，漏皆增長。是故說有漏，故「是故」之語，乃觀待處或自內而出。增長者，謂增長可得，或謂安住。謂貪等增長可得，或由安住而恆常。另有說者，譬如「我之食增長」，謂適合且和合。如是，貪等亦由彼等法而增長且和合。由業而生種種世間。如是說故，有漏者，乃為貪等所潤之業所成辦。與諸緣和合而增長可得，故為微細增長。又或，諸緣於此等增長且和合，故為微細增長。彼等亦應觀待與所緣相同而增長。功德慧論師云：若一切法皆為有漏與無漏所緣，何以說除道諦外之有為法皆為有漏耶？謂一切法皆為諸漏所緣，此非為法現觀，以虛空與擇滅非為滅及漏之所緣故。唯有六微細增長乃緣於無漏而生，彼等亦為滅及道見
English
In short, the five aggregates of beings' afflictions that are currently active are considered to be with outflows, not without outflows, nor are they external phenomena. If it is said that whatever is the basis of outflows is with outflows, then only the six internal sense bases are with outflows. If it is said that the objects of outflows are with outflows, then cessation and the truth of the path would also be with outflows. If the outflows of a lower realm are directed towards a higher realm, would they be with outflows? Therefore, it is said: Why is it that in these, all outflows increase? Therefore, it is said to be with outflows, so the word "therefore" arises from the place of observation or from within. "Increase" means that increase can be obtained, or it means to abide. It means that attachment and so on can be obtained through increase, or they become constant through abiding. Others say, for example, "My food increases," which means it becomes suitable and harmonious. Likewise, attachment and so on also increase and become harmonious from those phenomena. Because it arises from actions, various worlds arise. Therefore, those with outflows are accomplished by actions moistened by attachment and so on. Because they increase and can be obtained in accordance with the conditions, they are subtle increases. Or, the conditions increase and become harmonious in these, so they are subtle increases. These should also be viewed as increasing in the same way as the objects. The teacher Guṇamati says: If all phenomena are objects of both outflows and non-outflows, why is it said that only conditioned phenomena other than the path are with outflows? To say that all phenomena are objects of outflows is not Dharma Abhidhamma, because space and analytical cessation are not objects of cessation and outflows. Only the six subtle increases arise as objects of the outflowless, and these are also cessation and path vision.
Tibetan
ང་བྱ་བ། །ལོག་ལྟ་ཐེ་ཚོམ་དེ་དག་དང༌། །ལྡན་མང་འབའ་ཞིག་མ་རིག་དང༌། །དྲུག་ནི་ཟག་མེད་སྤྱོད་ཡུལ་ཅན། །ཞེས་འབྱུང་བའི་ཕྱིར་འགོག་པ་དང་ལམ་ལ་དམིགས་པ་ཁོ་ན་ཡིན་ནོ། །དེ་ལྟ་བས་ན་འདི་ནི་ལེགས་པར་བྲིས་པ་མ་ཡིན་པར་བལྟའོ། །འདོད་མོད་ཀྱི་ཞེས་བྱ་བ་ཡིན་མོད་ཀྱི་ཞེས་བྱ་བ་ནི་ཐ་ཚིག་གོ །རྣམ་པ་གཅིག་ཏུ་ན་འདོད་མོད་ཀྱི་ཞེས་བྱ་བ་ནི་ཁས་ལེན་པའི་དོན་ཡིན་ཏེ་འགོག་པ་དང་ལམ་གྱི་བདེན་པ་ལ་དམིགས་པས་ཀྱང་ཟག་པ་སྐྱེ་བར་ནི་ཁས་ལེན་པ་ཁོ་ནའོ་ཞེས་བྱ་བའི་ཐ་ཚིག་གོ །དེ་གཉིས་ལ་ཞེས་བྱ་བ་ནི་འགོག་པ་དང་ལམ་གྱི་བདེན་པ་དག་གོ །ཕྲ་རྒྱས་བསྟན་པ་ཉིད་དུ་བསྟན་པར་བྱའོ་ཞེས་བྱ་བ་ནི། ཟག་མེད་གོང་མའི་ཡུལ་ཅན་མིན། །བདག་གིར་མ་བྱས་གཉེན་པོའི་ཕྱིར། །ཞེས་བྱ་བ་འདིར་ཏེ་དངོས་པོ་གང་ཞིག་བདག་ཏུ་ལྟ་བ་དང་སྲེད་པ་དག་གིས་བདག་གིར་བྱས་པ་དེ་ལ་ནི་ཕྲ་རྒྱས་གཞན་དག་ཀྱང་རྒྱས་པར་ནུས་ཏེ་རས་གཤེར་བ་ལ་རྡུལ་འཆགས་པ་ལྟ་བུ་ཡིན་ན། ཟག་པ་མེད་པ་ནི་དེ་ལྟ་མ་ཡིན་ལ་ས་གོང་མ་ཡང་མ་ཡིན་ཏེ་དེའི་ཕྱིར་དེ་དག་ལ་དམིགས་པ་རྣམས་དེ་དག་ལ་རྒྱས་པར་མི་འགྱུར་རོ། །མྱ་ངན་ལས་འདས་པ་དང་ལམ་དག་ནི་དེ་དག་ལ་དམིགས་པའི་ཉོན་མོངས་པ་རྣམས་ཀྱི་གཉེན་པོ་ཡང་ཡིན་ནོ། །ས་གོང་མ་ཡང་ས་འོག་མ་རྣམས་ཀྱི་གཉེན་པོ་ཡིན་ནོ། །དེའི་ཕྱིར་ཡང་དེ་དག་ལ་གནས་མི་ཐོད་དེ་རྡོ་ལེབ་བསྲེགས་པ་ལ་རྐང་པ་དག་གི་མཐིལ་བཞིན་ ནོ། །ཟག་མེད་ལམ་གྱི་བདེན་པ་དང༌། །འདུས་མ་བྱས་རྣམས་གསུམ་ཡང་སྟེ། །ཞེས་བྱ་བ་དོན་གྱིས་གོ་བས་གྲུབ་པའི་ཕྱིར་མདོར་བྱ་མི་དགོས་སོ་ཞེས་དེ་སྐད་དུ་རྒོལ་བ་ལ་རེ་ཞིག་སློབ་དཔོན་ཡོན་ཏན་བློ་གྲོས་ན་རེ་འདི་ནི་བརྗོད་པར་བྱ་བ་ཉིད་དོ། །ཅིའི་ཕྱིར་ཞེ་ན་ལམ་ནི་རྣམ་པ་གཉིས་ཏེ་འཇིག་རྟེན་པ་དང་འཇིག་རྟེན་ལས་འདས་པའོ། །དེ་བས་ན་ཁྱད་པར་དུ་བྱ་བའི་ཕྱིར་ཡང་བརྗོད་དོ། །དེ་ཉིད་ཀྱི་ཕྱིར་འདིར་ལམ་གྱི་བདེན་པ་ཞེས་བྱ་བར་སྨོས་སོ། །གྲགས་པ་ནི་དོན་གྱིས་གོ་བར་འགྱུར་གྱི་མ་གྲགས་པ་ནི་མ་ཡིན་ན་འདུས་མ་བྱས་ཀྱང་མ་གྲགས་སོ་ཞེས་ཟེར་རོ། །གཞན་དག་ན་རེ་འདི་དོན་གྱིས་གོ་ཡང་ཕུང་པོ་གསུམ་པ་ཡོད་པར་དོགས་པ་བཟློག་པའི་ཕྱིར་ཡང་བརྗོད་དོ། །དཔེར་ན་ཚོར་བ་ཡང་གསུམ་སྟེ། བདེ་བ་དང་སྡུག་བསྔལ་དང་བདེ་བ་ཡང་མ་ཡིན་སྡུག་བསྔལ་ཡང་མ་ཡིན་པའོ་ཞེས་བྱ་བ་དེ་བཞིན་དུ་ཆོས་ཀྱང་ཟག་པ་དང་བཅས་པ་རྣམས་དང་ཟག་པ་མེད་པ་རྣམས་དང་ཟག་པ་དང་བཅས་པ་ཡང་ཡིན་ཟག་པ་མེད་པ་ཡང་ཡིན་པ་རྣ
Chinese
我（这样）认为。因为（经中）说：“与邪见、怀疑那些，以及具有众多无明，六者是无漏行境。”所以只是缘于止灭和道。因此，这被认为是写得不好的。 “虽然想要”的意思是“虽然是”，这是同义词。另一种解释是，“虽然想要”是承认的意思，即承认缘于止灭和道的真谛也会产生烦恼，这是同义词。 “那两个”指的是止灭和道的真谛。 “应当在详细解释中阐述”的意思是，就像这里说的：“不是无漏上界之境，因为没有执取对治。”意思是，任何被我见和贪爱所执取的对境，其他的微细烦恼也能增长，就像湿布容易沾染灰尘一样。无漏则不然，也不是上界，因此缘于它们的对境不会增长（烦恼）。涅槃和道是对治缘于它们的烦恼的对治。上界也是对治下界的对治。因此，也不会安住于它们，就像在烧热的石板上无法安放脚底一样。 “无漏道谛，以及三种无为法。”因为通过意义就能理解，所以不需要简略说明。当有人这样反驳时，暂时学富楼那智说，这正是需要说明的。为什么呢？因为道有两种，世间道和出世间道。因此，为了区分，也需要说明。因此，这里才提到道谛。如果已经广为人知，就能通过意义理解，如果默默无闻，就无法理解，无为法也是如此。其他人说，即使通过意义能够理解，为了避免有人怀疑存在第三种蕴，也需要说明。例如，感受也有三种，乐受、苦受和非乐非苦受，同样，法也有有漏法、无漏法和既是有漏也是无漏的法。
English
I think so. Because (in the scriptures) it says, "Those with wrong views and doubts, and those with numerous ignorances, the six are the objects of undefiled conduct." Therefore, it is only focused on cessation and the path. Thus, this is considered not well written. "Although wanting" means "although it is," which is a synonym. Another explanation is that "although wanting" means acceptance, that is, acknowledging that even focusing on the truths of cessation and the path will generate defilements, which is a synonym. "Those two" refers to the truths of cessation and the path. "It should be explained in detail" means, as it says here, "It is not the object of the undefiled upper realm, because there is no antidote to clinging." It means that any object that is clung to by self-view and attachment, other subtle defilements can also increase, just like a damp cloth easily attracts dust. The undefiled is not like that, nor is it the upper realm, so focusing on them will not increase (defilements). Nirvana and the path are also antidotes to the defilements that arise from focusing on them. The upper realm is also an antidote to the lower realms. Therefore, one cannot abide in them, just like one cannot place the soles of one's feet on a heated stone slab. "The undefiled path truth, and the three unconditioned dharmas." Because it can be understood through meaning, there is no need for a brief explanation. When someone refutes in this way, temporarily, the teacher Purnamati says that this is exactly what needs to be explained. Why? Because there are two kinds of paths, the worldly path and the supramundane path. Therefore, to distinguish them, it also needs to be explained. Therefore, the path truth is mentioned here. If it is already widely known, it can be understood through meaning, but if it is unknown, it cannot be understood, and the unconditioned dharma is also like that. Others say that even if it can be understood through meaning, it also needs to be explained to avoid someone suspecting that there is a third kind of aggregate. For example, there are also three kinds of feelings: pleasant feeling, painful feeling, and neither pleasant nor painful feeling. Similarly, there are also defiled dharmas, undefiled dharmas, and dharmas that are both defiled and undefiled.