English
There are only three views. The so-called "arising together with the four" refers to the widespread occurrence, because it is specifically stated that it possesses an unwholesome or unspecified mind. This indicates that there is no intention. Even in the precepts of a layperson and a novice monk, there are only the characteristics of abstaining from four actions such as killing: abstaining from drinking intoxicants, etc., are not included in the ten paths of action, because abstaining from harsh words, etc., are also not included in the precepts of a layperson and a novice monk. Mentioning the taking of the novice monk's precepts should also be understood as the nature of taking the layperson's precepts, because when taking the novice monk's precepts, it is abstaining from the four non-celibate practices, and abstaining from sexual misconduct is also included in it. The so-called "arising together with the six" refers to abiding in the five wholesome consciousnesses, and when taking the precepts, it refers to arising together with the aforementioned four, as well as non-greed and non-hatred, etc., because the five consciousnesses do not have correct views. The so-called "arising together with the seven" refers to abiding in the consciousness of good intention, and only upholding it, only when upholding the precepts of a layperson and a novice monk, as mentioned before, the seventh path of action arises together with the correct view, because the consciousness of good intention has the correct view. Thirty-sixth fascicle. Only with an unwholesome and unspecified mind, when taking the Bhikshu precepts, does it arise together with only the seven form aggregates, because with an unwholesome and unspecified mind, it is not the purity of mind. The so-called "arising together with the nine" refers to abiding in the five wholesome consciousnesses, taking the precepts, when taking the Bhikshu precepts, because there is no correct view. Knowing exhaustion and non-arising, and the corresponding consciousness of mind
Chinese
仅仅是安住于了知灭尽和不生的那九者，与之同时生起，因为于彼没有正确的见解之故。安住于彼等以禅定所摄持，名为了知灭尽和不生，以及与之相应的识，彼以禅定所摄持而安住，又是以有色禅定的律仪所摄持的七者，以及无贪和无嗔，与九者同时生起。与十者同时生起，即是除了了知灭尽和不生之外，安住于意识的，唯有比丘的律仪如实地受持。一切都是，名为广为生起，即是与禅定和无漏律仪同时生起的心，凡是不与了知灭尽和不生相应的一切，也是身体和语言的禅定，以及以无漏所摄持的七者，以及意识的三者，与十者同时生起。心与律仪所摄持的业道等，即是如此同时生起，如是宣说。除了律仪之外，即是除了八种律仪之外，有与一者同时生起的。如何呢？说到了与其他的心相应，即是除了彼等的律仪之外，生起一切善业道的，与心之外的心相应，即是烦恼和无记的心相应之同义词。舍弃的支分之一如实受持时，即是舍弃杀生的支分，或者舍弃不与取的支分如实受持时，那个业道与一者同时生起。也有与五者和八者同时生起的，即是与善的意识同时，一个人同时如实受持两个支分时，与意识的三者，以及有色的二者，与五者同时生起。同时如实受持五个支分时，那五个有色者，以及意识的三者，与八者同时生起。这是以譬喻的自性而宣说的，因此也能说其他的，即是与烦恼和无记的心相应。
English
Only those nine who abide in the knowledge of cessation and non-arising arise simultaneously with it, because there is no correct view in it. Abiding in those gathered by meditation is called knowing cessation and non-arising, and the consciousness corresponding to it, which is gathered by meditation and abides, and is also the seven gathered by the discipline of form meditation, as well as non-greed and non-hatred, arise simultaneously with the nine. Arising simultaneously with the ten is other than knowing cessation and non-arising, abiding in the consciousness, only the bhikkhu's discipline is truly received. Everything is, called arising extensively, that is, the mind that arises simultaneously with meditation and the unpolluted discipline, everything that does not correspond to knowing cessation and non-arising is also the meditation of body and speech, and the seven gathered by the unpolluted, and the three of consciousness, arise simultaneously with the ten. The paths of action, etc., gathered by the mind and discipline, arise simultaneously in this way, as it is said. Apart from discipline, that is, apart from the eight kinds of discipline, there is one that arises simultaneously with one. How is it? It is said that it is in accordance with other minds, that is, apart from their discipline, arising all the paths of virtuous action, in accordance with the mind other than the mind, that is, the synonym of the mind in accordance with affliction and non-indication. When one of the limbs of abandonment is truly received, that is, when the limb of abandoning killing is abandoned, or when the limb of abandoning not giving is truly received, that path of action arises simultaneously with one. There are also those that arise simultaneously with five and eight, that is, simultaneously with the consciousness of virtue, when a person simultaneously truly receives two limbs, with the three of consciousness, and the two of form, arise simultaneously with the five. When five limbs are truly received simultaneously, those five formers, and the three of consciousness, arise simultaneously with the eight. This is explained in the nature of metaphor, so it can also be said otherwise, that is, in accordance with the mind of affliction and non-indication.
Chinese
当如法受持以律仪所摄之五支时，亦与五者同时生起。所谓“因无贪著之事物”，意指地狱中无贪著之事物，故由贪心现前之门而无。因业果现前，故无邪见。所谓“彼之故”，意指因无需要，且因无互相爱恋等，故常分离而无离间语。因无我执，若声不悦耳，则由贪心之业道现前之门而无。因相续调柔，且因无一切恼害之心之事物，故无害心。因非罪恶之念，故无邪见，且贪心等彼三者亦皆无。所谓“实亦”，意指说是因现前。因非罪恶之念，故杀生等六者亦由现前之门而无。因寿命决定，故无杀生。因无受用财物与妇女，故依次无不与取及欲邪行。因无需要，故无妄语及离间语与粗恶语。若无受用，则如何成此等之非梵行耶？如是提问。除律仪外，所谓“彼”，意指非律仪亦非非律仪所摄，是为“所摄”之同义词。所谓“安住于其他有情中乃杀害”，意指安住于饿鬼等有情中。所谓“断头及腰则死”，意指诸天亦断头，断腰则死。所谓“天不杀天”，意指意欲诸天不杀。诸天之支分及肢节断已复生，虽是如此，然若断头及腰，断头及断腰亦无复原，故思惟诸天亦杀害。所谓“依于何地者”，于广说中，于地
English
When properly taking the five branches included in the discipline, they also arise together with the five. The saying "because there is no object to be attached to" means that in hell there is no object to be attached to, so it is absent through the door of manifest greed. Because the fruit of karma is manifest, there is no wrong view. The saying "because of that" means because there is no need, and because there is no mutual affection, etc., there is no divisive speech because it is always separated. Because there is no grasping at self, if the sound is unpleasant, then it is absent through the door of the path of karma of greed being manifest. Because the continuum is gentle, and because there is no object of tormenting mind at all, there is no harmful mind. Because it is not a sinful thought, there is no wrong view, and all three of greed, etc., are also absent. The saying "actually also" means that it is said to be because it is manifest. Because it is not a sinful thought, all six of killing, etc., are also absent through the door of being manifest. Because life is definite, there is no killing. Because there is no complete possession of wealth and women, there is no taking what is not given and sexual misconduct in accordance with desire, in that order. Because there is no need, there is no false speech, divisive speech, and harsh words. If there is no possession, then how can these be unchaste conduct? Thus it is asked. Except for discipline, the saying "so" means that it is neither discipline nor non-discipline that is included, which is a synonym for "included." The saying "dwelling in other beings is killing" means dwelling in beings such as pretas. The saying "cutting off the head and waist causes death" means that even the gods die if their heads are cut off and their waists are cut off. The saying "gods do not kill gods" means that it is intended that the gods do not kill. Although the limbs and parts of the gods are cut off and grow back, nevertheless, if the head and waist are cut off, there is no recovery even if the head is cut off and the waist is cut off, so it is thought that the gods also kill. The saying "one who relies on what ground" appears extensively, on the ground
Chinese
至第四禅之间的五者。因为此有依赖的处所，所以是具有依赖处。圣者生起无漏的戒律，所谓“已息灭”，生起是在现在的时分给予，息灭是在过去的时分已给予，在无色界中，具有从具有一个依赖处到具有四个依赖处之间的过去。从具有欲界行处到具有第四禅之间，具有全部五处，并且具有未来，无论生于彼处与否，都具有依赖处。地狱和北俱卢洲除外，因为彼处没有如实领受的戒律。其他处则二者皆有，所谓天界和地狱以及北俱卢洲除外，则有非律仪和律仪所摄二者。三种律仪即别解脱律仪、禅定律仪和无漏律仪，应按各自情况受持。完全依赖、串习和多次作，是指在加行、正行和结行等阶段。如果问：那是什么呢？所谓“转为短命”，是指显示短命本身是同类因的果。外在事物是指药物和土地等。光彩微弱是指威力小。冰雹和多雨，冰雹是指猛烈的冰雹，雨是指降尘或生锈，由此导致谷物等变质。被尘土覆盖是指被尘土遮盖。变为高低不平是指变为崎岖不平。热气腾腾和寂静是指热气腾腾和寂静。那些又是什么呢？应结合语境理解为外在事物，心想会变成那样的处所。鄙视是指诽谤。所谓时节颠倒，是指这些具有时节颠倒，即谷物等药物，在应该下雨的地方不下雨，在应该寒冷的地方
English
up to the fourth dhyana. Because this has a place to rely on, it is one that has a place to rely on. The noble ones generate undefiled discipline, called "ceased." Generating is giving in the present time, and ceasing is giving in the past time. In the formless realms, they possess the past from having one place to rely on to having four places to rely on. From having a place to rely on in the desire realm to having a place to rely on up to the fourth dhyana, they possess all five places and also possess the future, whether they are born there or not, they possess a place to rely on. Except for hell and Uttarakuru, because there is no properly taken discipline there. In other places, both exist, that is, in the heavens and hell and except for Uttarakuru, there are both non-restraint and that which is included by restraint. The three kinds of discipline, namely, the discipline of individual liberation, the discipline of dhyana, and the undefiled discipline, should be taken as appropriate. Completely relying, being accustomed, and doing many times refer to the stages of preparation, the actual, and the conclusion. If asked, what is it? The so-called "becoming short-lived" shows that short life itself is the result of a similar cause. External objects are medicine and earth, etc. Small splendor means small power. Hail and much rain, hail means violent hail, rain means falling dust or rust, which causes grains, etc., to deteriorate. Becoming covered with dust means becoming covered with dust. Becoming uneven means becoming rugged. Steaming and quiet means steaming and quiet. What are those? They should be understood as external objects in context, thinking that they will become such places. Contempt means slander. The so-called reversal of seasons means that these have a reversal of seasons, that is, grains and other medicines, where it should rain, it does not rain, and where it should be cold