English
Except for obtaining. Even if associated with subtle growth, there is no object, and it is not the cause of arising simultaneously with attainment, therefore, the purusha is different from the fruit of the same kind of cause. Therefore, subtle growth pervades and cause pervades have four sentences: the first sentence is the thirty-three subtle growths of the future; the second sentence is the simultaneous arising of the past and present, therefore it is the thirty-three subtle growths of the present; the third and fourth sentences are the simultaneous arising of the future, which should be understood by implication. In short, twenty-seven subtle growths are only pervasive, sixty-five are only non-pervasive, and six are actually shown in both. By implication, when actually entering the wrong path, when different from this, how and in what way does the object enter? Those that are pervasive enter because they contradict the characteristics of those two truths, therefore it is the first case. Those that are not pervasive, even if the object is the object of the two truths, but the characteristics do not contradict, the object is actually entering the wrong path, and pursuing meaning, as well as the manner of torment and arrogance, this is the second case. The Mind-Only School believes that anger cannot directly target entering the wrong path, therefore it is said to be entering the wrong path. It is explained that contradicting blue and holding the view of the Buddha is torment. Others believe that if that is the case, it will not directly target entering the wrong path, therefore they are angry at the other previously held views of the heretics. Second, divided into three: brief explanation, detailed explanation, and dispelling disputes. First, what is the object of aiming at the contaminated and uncontaminated, and showing the direct and indirect entering the wrong path and the manner of aiming at what is to be abandoned by the path of cessation and seeing? The two wrong views and two doubts that are to be abandoned by cessation and seeing, as well as those that are corresponding to them, and the six ignorances that are merely unmixed, are the objects of the uncontaminated. The rest are only aiming at the contaminated. In summary, cessation and path are the objects of knowledge of the wisdom of equanimity and subsequent attainment, therefore they are only measured by the contaminated and taken as the object, but not directly as the object. Therefore, it is said that among the five objects, it is only aiming at the name that one has given oneself. Second, the object of the three kinds of wrong views etc. that aim at cessation is the object of the subtle growth of the cessation of desire realm, only the cessation of desire realm, etc., all nine grounds are the antidote cessation of one's own ground.
Chinese
是。道，如同先前所说，不同的地也是互相具有同等作用的因，并且是自身对治品的种类，因此六种禅定地，与法智相顺应的所有道，是欲界的邪见等，是该道的行境之境。九种无漏地的后智相顺应的所有道，是上八地的邪见等，是该道的行境之境。第三，贪、嗔、慢和胜解为何不缘于无漏呢？暂时，贪欲不缘于无漏，因为是有烦恼的，因为是断绝自身体性获得的所断之故。如果贪著无漏，如何成为希求的贪欲，是离贪的所断呢？不会变成像希求善法一样。嗔恨不缘于无漏，因为其不作实现不悦意的损害。无漏是止息近取蕴之故，不是我慢的境。道是真实清净的，如果执著其为清净，也是正确的见解之故。无漏是殊胜的，如果执著其为殊胜，也是正确的见解之故。不是两种胜解的境。这样，邪见等直接进入邪道，贪等通过间接进入邪道，因此对于四谛的微细增长，要知道以直接和间接的方式进入邪道的方式。第三部分是通过缘和相应来扩展。第一部分是，所有遍行微细增长，通过缘的方式，从自身地的所有五种所断中扩展。特殊的是，非遍行者通过缘的方式，仅从自身部类扩展，如苦所见断仅从其自身扩展等。非遍行的无漏境者和上地境者，不是通过缘的方式扩展，因为对于非境者没有缘的扩展，并且因为没有被坏聚见执为我所，也没有被贪欲划分为部类，并且道是对治品本身，灭是其果，并且上地也认为是舍弃对治品等，因此。第二部分是，任何微细增长，与心等任何法相应，直到
English
Yes. The path, as previously stated, different grounds are also mutually equal causes, and are of the nature of their own antidotes, so all six meditative grounds, all paths in accordance with the Dharma-knowing, are the objects of the paths of desire realm's wrong views, etc. All paths in accordance with the subsequent knowledge of the nine uncontaminated grounds are the objects of the paths of the wrong views, etc., of the eight upper grounds. Thirdly, why do attachment, hatred, pride, and supreme grasping not focus on the uncontaminated? For the time being, attachment does not focus on the uncontaminated, because it is afflicted, because it is what is to be abandoned by cutting off the attainment of its own nature. If one is attached to the uncontaminated, how can it be the attachment of desire, which is the abandonment of detachment? It will not become like desiring virtuous Dharma. Hatred does not focus on the uncontaminated, because it does not harm the accomplishment of the undesirable. The uncontaminated is not the object of pride because it is the pacification of the aggregates of appropriation. Even if one grasps the path as pure because it is what truly purifies, it is still a correct view. Even if one grasps the uncontaminated as supreme because it is supreme, it is still a correct view. It is not the object of the two supreme grasps. In this way, wrong views, etc., directly enter the wrong path, and attachment, etc., enter the wrong path indirectly, so one should know in this way how subtle increases in the four truths enter the wrong path directly and indirectly. The third part is expanded by focus and by association. The first part is that all pervasive subtle increases are expanded from all five categories of what is to be abandoned in their own ground through the door of focus. Specifically, non-pervasive ones are expanded only from their own category through the door of focus, such as what is to be abandoned by seeing suffering is expanded only from that, and so on. Non-pervasive uncontaminated object holders and upper ground object holders are not expanded through the door of focus, because there is no expansion of focus for non-objects, and because they are not grasped as self by the view of the perishable, nor are they divided into categories by craving, and the path is the antidote itself, and cessation is its result, and the upper ground is also considered to be the abandonment of the antidote, etc., for that reason. The second part is that any subtle increase, which is associated with any mind, etc., until
Chinese
在间隔之间，它将通过相应的友谊之门而增长。第四，本质的区分，它们的根本区分，以及由此产生的。第一：所有细微的增长都必然是烦恼性的，那么什么是不善的呢？什么是不确定的呢？暂时，前两者的所有细微增长都被遮蔽且不确定。在欲望界中，行使的细微增长中，坏聚见和边执见，以及与两者相关的无明，与布施等不矛盾，因此是不确定的。其余的在这个欲望界是不善的。总结说：多和烦恼性，行和痛苦本身，有罪和粗暴，以及禅定和生。这样就说了与前者的八种区别。导师是渴望上界和认为“我”的慢心，也与这三者相关联，因此会被遮蔽。按照以前导师的说法，俱生的是不确定的，遍计的是不善的。第二，不善的和不确定的根本。第一：在欲望界中，多少细微增长是不善的根本呢？贪欲、嗔恚、坏聚见和边执见，以及与它们相关的愚痴，这五种是不善的。身语的恶行是烦恼，也是不善的根本。其余的细微增长不是不善的根本。第二，分为三种说明，分为四种说明。第一：三界的遮蔽和不确定的根本是什么？迦湿弥罗人说：三种，即前者的贪欲和无明，三界的所有遮蔽，以及智慧，即见解，无论是否是见解的智慧，所有遮蔽与否。除此之外，怀疑是摇摆的，因为它以两种方式运作。慢心以傲慢的特征而高涨，因此与根本的性质不一致，因此不是根本。因为在世间，根本被视为依赖和位于下方。第二：尼奥卡人认为有四种。如果说这些不确定的贪欲、见解、慢心和愚痴被解释为不确定的根本，那么原因是存在三种贪欲、见解和慢心占主导地位的禅定者。
English
In the intervals, it will grow through the corresponding door of friendship. Fourth, the distinction of essence, the fundamental distinctions of those, and what arises from that. First: All subtle increases are necessarily afflictive, so what is unwholesome? What is indeterminate? For the time being, all subtle increases of the former two are obscured and indeterminate. In the desire realm, among the subtle increases that are practiced, the view of the aggregates of annihilation and the view of extremes, and the ignorance associated with both, do not contradict giving, etc., so they are indeterminate. The rest are unwholesome in this desire realm. To summarize: Many and afflictive, conduct and suffering itself, blameworthy and coarse, and samadhi and birth. Thus, eight differences from the former are explained. The teacher is craving for higher realms and the pride of thinking "I," also associated with these three, so they will be obscured. According to the previous teacher's saying, the co-emergent ones are indeterminate, and the imputed ones are unwholesome. Second, the unwholesome and the indeterminate roots. First: In the desire realm, how many subtle increases are the roots of unwholesomeness? Attachment, anger, the view of the aggregates of annihilation and the view of extremes, and the ignorance associated with them, these five are also unwholesome. The misdeeds of body and speech are afflictions and also the roots of unwholesomeness. The remaining subtle increases are not the roots of unwholesomeness. Second, explained in three ways, explained in four ways. First: What are the roots of obscuration and indeterminacy in the three realms? The Kashmiris say: Three, namely the craving and ignorance of the former, all obscurations of the three realms, and intelligence, namely the wisdom of whether or not it is a view, all obscurations or not. Other than that, doubt is wavering because it operates in two ways. Pride is elevated by the characteristic of arrogance, so it is inconsistent with the nature of the root, so it is not a root. Because in the world, the root is seen as dependent and located below. Second: The Neokas think there are four. If it is said that these indeterminate craving, views, pride, and ignorance are explained as the roots of indeterminacy, then the reason is that there are three contemplatives in whom craving, views, and pride are dominant.