Chinese
不害。出离无嗔恨心，不害即三组六个。色蕴之外的四蕴。欲界、色界和无色界。恶、中、妙界。色和无色灭尽界。善、不善、无记。有学、无学、非二者。过去、未来、现在。如是则有六组三类。有漏、无漏界，有为、无为界。界有六十二。如是等等各自审查其自性，应如何结合于智慧。眼和法界方面是，在“见”的场合中，有体性、分类、见的方式、疑惑考察四者。第一，是见色法和以对所知境的决定了知的智慧所摄的界。第二有二，即见色之见与决定了知所知境之见。第一是，有依之有色眼根本身。第二，有坏聚见等五种，以及世间、有学、无学的正见三种，共八种。第三，安立眼为见的方式是，眼见色，耳听声等，以类比的方式区分。其余八种安立为见的方式中，坏聚见等五种是与烦恼意相应的智慧，因此是对所知境颠倒地决定了知。世间正见是对业果决定了知，以及通过修习所知真谛总相的方式而见。两种无漏见是以现量了知真谛的方式而决定了知。第四，五根识及其相应智慧为何不安立为见？若成为所知之见，则必须是决定了知之见，然彼等无有决定了知之故。有些藏人说：有依之有色眼根，是法，不应是见，因其无有决定了知之故。一切三轮，皆为分别说部所许。此乃显示自己智慧粗劣，于宗派专断，以及对宗派论者大为轻蔑三种过失。
English
Non-harming. Renunciation without hatred, non-harming, thus three sets of six. The four aggregates excluding form. The desire realm, form realm, and formless realm. Inferior, intermediate, and excellent realms. The cessation realm of form and formless. Virtuous, non-virtuous, and neutral. Learners, non-learners, and neither. Past, future, and present. Thus, there are six sets of three categories. Realms with outflows and without outflows, conditioned and unconditioned realms. There are sixty-two realms. These should each be examined for their characteristics and applied to knowledge as appropriate. Regarding the aspect of the eye and dharma realm, in the context of "seeing," there are four aspects: definition, classification, manner of seeing, and doubt and examination. First, it is the realm encompassed by either seeing forms or the wisdom that ascertains knowable objects. Second, there are two types: seeing forms and ascertaining knowable objects. The first is the physical eye faculty itself, which has a basis. The second includes the five views such as the view of the aggregates, as well as the three correct views of the mundane, learners, and non-learners, totaling eight. Third, the manner of establishing the eye as seeing is through analogy, such as the eye sees forms, the ear hears sounds, and so on. Among the other eight ways of establishing seeing, the five views such as the view of the aggregates are wisdom associated with afflicted minds, thus they ascertain knowable objects in a distorted way. The mundane correct view is the ascertainment of cause and effect, and seeing through the general characteristics of the truths to be cultivated. The two uncontaminated views are the ascertainment through directly knowing the truths. Fourth, why are the five sense consciousnesses and their associated wisdom not established as seeing? If it were a seeing that knows, it must be a seeing that ascertains, but they do not have ascertainment. Some Tibetans say: The physical eye faculty with a basis is a phenomenon, and should not be seeing, because it does not have ascertainment. All three wheels are accepted by the Vaibhashikas. This demonstrates three faults: one's own coarse intelligence, being arbitrary with tenets, and greatly despising those who expound tenets.