English
It is to meditate by completely transforming with the truth of the path that can ripen. Similarly, for the branch of perfect enlightenment of discriminating dharma, abiding in solitude, abiding in detachment from desire, abiding in cessation, to meditate by completely transforming with abandonment, and for the remaining ones as well, applying the words of the four truths one by one, diligence, joy, perfect pliancy, samadhi, and equanimity, the branch of perfect enlightenment, abiding in solitude, and so on. The individual ascertainment of each of these is the wisdom of the path of seeing, meditating in the state of aimlessness of only the unconditioned, so it is necessary to understand as it appears in the Sutra of the Exposition of the Aspects of Enlightenment, etc., by applying it to that. Applying it as conditioned phenomena, terms, cause and effect, etc., as explained by Maitreya, it becomes five branches: the nature branch is discrimination of dharma, the place branch is mindfulness, the third branch of determination is diligence, the fourth branch of benefit is joy, the three branches of non-affliction are: the basis of non-affliction is perfect pliancy, the place of non-affliction is samadhi, the nature of non-affliction is equanimity. The result is the abandonment of what is to be abandoned by seeing, etc. Therefore, regarding this, there are two: identifying what is to be abandoned and the antidote that abandons. The first, if divided from the perspective of the entity, is the ten subtle increases of existence, namely: belief in a perishable collection, belief in extremes, wrong belief, holding views as supreme, holding moral discipline and asceticism as supreme, these are the five views; desire, anger, pride, ignorance, doubt, these are the five non-views. If divided by the way of wrongly entering, generally, desire, anger, and pride enter into one aspect of things, because attachment, etc., arise by making some things the reason. All the rest enter into everything first, because the way of grasping pervades without depending on specifically singling out something from among the knowable. Specifically, the way of wrongly entering is, in relation to what is to be abandoned by seeing, for the knowable four truths, belief in a perishable collection sees "I" and "mine," belief in extremes sees permanence and annihilation, wrong belief sees non-existence, so these three enter because of wrongly understanding the knowable. The two that hold something as supreme, and the three of desire, anger, and pride, these five enter because of wrongly understanding the three views.
Chinese
这是因为，以三种见地完全断除的恶见，以及由此引发的恶行，依次执着为清净解脱的决定因素，从而执着于见地殊胜和戒律苦行殊胜。同样，对恶见产生贪恋，内心充满骄傲，对与自己见解不一致的产生愤怒。怀疑是对治品颠倒的认知，例如，对于微细的对治品，如了知痛苦等，心想“是正确的吗？不是正确的吗？”。无明是对一切颠倒的认知，即对于所知、见地和对治品等的自性如何存在，不了解而愚昧。对于四谛的颠倒趣入方式，还应如下了解：这十种微细的随眠烦恼，颠倒地认为它们是痛苦谛的因，颠倒地认为它们存在于集谛的自性中，对于灭谛和道谛，则因为认为它们是悬崖而产生恐惧，从而颠倒地趣入。这些道理如《摄类学》中所说。此外，对于所知的颠倒见解这三种，加上无明和怀疑，这五种是直接趣入四谛的，其余五种是由于趣入直接趣入的五种，从而通过间接的方式趣入真谛，应当了解。从界的角度来区分，见道所断有112种，即在欲界，每一谛有十种趣入，因此有四十种；在上面的两个界，由于没有嗔恚，每一谛有九种趣入，因此有三十六种，两个三十六种加起来，总共是一百一十二种。第二，关于对治品，分为对治品的确认和对治品断除的方式两种。第一种分为四种：破斥的对治品、断除的对治品、所依的对治品和延长的对治品。断除的对治品又分为两种：以压伏的方式断除和以根除的方式断除。断除的道也有四种：加行道、无间道、解脱道和殊胜道。第二，关于如何断除，以什么样的作意断除，以及什么从什么中被断除的方式，都如《摄类学》中所说。第一种是，见道所断由十六种智慧产生，这些智
English
This is because, bad views that are completely severed by three views, and the bad conduct that they lead to, are successively regarded as the decisive factors for purification and liberation, thereby clinging to the superiority of views and the superiority of asceticism in discipline. Similarly, attachment arises towards bad views, the mind becomes arrogant, and anger arises towards those who disagree with one's own views. Doubt is the reversed understanding of the antidote, for example, regarding subtle antidotes such as knowing suffering, one wonders, "Is it correct? Is it not correct?" Ignorance is the reversed understanding of everything, that is, not knowing and being ignorant of how the nature of objects of knowledge, views, and antidotes exist. Regarding the ways of entering the four truths in a reversed manner, one should also understand as follows: These ten subtle latent afflictions are wrongly regarded as the cause of the truth of suffering, wrongly regarded as existing in the nature of the truth of origin, and for the truth of cessation and the truth of the path, fear arises because they are perceived as cliffs, thereby entering in a reversed manner. These principles are as stated in the Compendium of Abhidharma. Furthermore, these three reversed views regarding objects of knowledge, plus ignorance and doubt, these five directly enter the four truths, and the remaining five enter the truths indirectly due to entering the five that directly enter, it should be understood. If distinguished from the perspective of realms, what is abandoned by seeing becomes 112 types, that is, in the desire realm, each truth has ten types of entry, so there are forty types; in the two upper realms, since there is no anger, each truth has nine types of entry, so there are thirty-six types, the two thirty-six types added together, the total is one hundred and twelve types. Second, regarding the antidote, it is divided into two: the confirmation of the antidote and the way of abandoning by the antidote. The first is divided into four: the refuting antidote, the abandoning antidote, the supporting antidote, and the prolonging antidote. The abandoning antidote is further divided into two: abandoning by suppression and abandoning by eradication. There are also four paths of abandonment: the path of application, the path of immediate consequence, the path of liberation, and the path of distinction. Second, regarding how to abandon, with what kind of attention to abandon, and what is abandoned from what, the ways are as stated in the Compendium. The first is that what is abandoned by seeing is produced by sixteen wisdoms, these wis
Chinese
现在有两种观点，一种是认为次第产生十六个刹那，另一种是认为四个刹那具有四种自性类别，从而产生十六个刹那。第一种观点是，大多数声闻等所持的观点，其方式是：以欲界的苦谛为目标，以无常等为相，生起想要作为见道所断之对治的无间道之体性的苦法忍，在一个刹那间生起，从而断除欲界的苦见所断。以同样的所缘和行相，生起具有解脱道体性的苦法智，在一个刹那间生起，同样地，对于剩余的真谛，也各自以两个智慧的方式生起，这是种类相似。此外，以更高的界的苦谛为目标，以无常等为相而生起，作为更高界的见道所断之对治的无间道之体性的苦法智忍，在一个刹那间生起，从而断除更高界的苦见所断。从同样的所缘和行相中，生起从所断中解脱出来的道的体性的苦法智，同样地，也适用于剩余的真谛，这就是次第产生十六个刹那的方式。第二种观点是，如圣者龙树所说：在法智之后，如果对此有区分，那么即使对于极其微小的事物，以何种方式产生进行分别，那么不善巧者，就不会看到由缘而生的意义。因此，将三界的一切所断合在一起，同时断除。也就是，断除的对治，无间道法忍，体性是证悟无生，以一个类别四种反体的方式，在一个刹那间生起。作为基础的对治，解脱道法智，体性是一个类别四种反体，在一个刹那间生起。延长的对治，特殊的道后忍等，同样在一个刹那间生起。后智也同样生起。这样一来，对于菩萨来说，安立具足入住之相是不合理的，因为在《摄类学》中这样说过，所以没有不合理的过失。也就是，在《摄类学》中说：什么是完全了知呢？就是完全了知它的基础事物和
English
Now, there are two views: one is that sixteen moments arise in sequence, and the other is that four moments have four natures and categories, thus giving rise to sixteen moments. The first view is held by most Shravakas and others, and the way it works is: focusing on the truth of suffering in the desire realm, with aspects such as impermanence, the kshana of suffering dharma-kshanti, which is the antidote to what is abandoned by seeing in the desire realm and has the characteristic of the uninterrupted path, arises in one moment, thereby abandoning the suffering to be abandoned by seeing in the desire realm. With the same object and aspect, the kshana of suffering dharma-jnana, which has the characteristic of the path of liberation, arises in one moment. Similarly, for the remaining truths, each arises with two wisdoms, which is similar in kind. Furthermore, focusing on the truth of suffering in the higher realms, with aspects such as impermanence, the kshana of suffering dharma-kshamti-anvaya, which is the antidote to what is abandoned by seeing in the higher realms and has the characteristic of the uninterrupted path, arises in one moment, thereby abandoning the suffering to be abandoned by seeing in the higher realms. From the same objects and aspects, the kshana of suffering dharma-jnana-anvaya, which has the characteristic of the path of liberation from what is to be abandoned, arises. Similarly, it also applies to the remaining truths, and that is how sixteen moments arise in sequence. The second view is, as the noble Nagarjuna said: After the dharma-jnana, if there is a distinction in this, then even for extremely subtle things, by analyzing how they arise, the unskilled will not see the meaning arising from conditions. Therefore, all that is to be abandoned in the three realms is combined and abandoned simultaneously. That is, the antidote to abandonment, the uninterrupted path dharma-kshanti, whose nature is the realization of non-arising, arises in one moment with one category and four reversals. The antidote to the basis, the path of liberation dharma-jnana, whose nature is one category and four reversals, arises in one moment. The antidote to prolongation, the special path anvaya-kshanti, etc., arises in one moment in the same way. Anvaya-jnana also arises in the same way. In this way, it is not reasonable to establish the characteristics of entering the stream for Bodhisattvas, because it is said in the Abhidharmasamuccaya, so there is no fault of unreasonableness. That is, in the Abhidharmasamuccaya it says: What is complete knowledge? It is the complete knowledge of the basis of its object and
Chinese
完全了解自性，完全了解过患。如是说，应如是了解：资粮道以了解见断之过患，作为破斥之对治；加行道以了解见断之自性，作为压伏之对治；见道的真实因，了解见断之基的种子之因；法忍于无间道生起时，趋向于见断之近取灭尽，从趋向于法忍生起，是使见断之近取从根本上灭尽的根除之对治。第二，以缘于混合之作意而断除，以忆念诸法皆无自性而安住于一之自性而断除，无常之相等等是完全修习无我之相之方便。如何成为修习之方便呢？若知无常是痛苦，痛苦是执持为我所而空虚，则成为获得无我之相之殊胜方便。第三，所断之过去已灭，未来未生，故不应断。现在发生者，与对治道不能同时进入，故虽非断除，然如前，对治见道生起与所断之种子恶业灭尽同时，譬如光明生起与黑暗灭尽。又说断除三种遍计而获得见道，并非说不需断除其他，而是显示主要之所断，即见之三种遍计是凡夫众生执著痛苦，不能超越之因；执持之二种遍计，虽是圣者，然见行邪谬，非为真实，是寻求解脱之因；怀疑之遍计，非以真实之道寻求解脱之因。现证自之功德亦是果位之一。名称之类别是：初地极喜地，大乘之见道，以法忍等远离见断之尘垢，以法智等获得离垢，故为无尘垢且离垢，生起无漏之初念，圆满正等觉之