Chinese
正如自性本空，但并非遮止显现一样，以智慧未见自性而立意。经中说：“无可见者，乃见真实。”释论中说：“何时不见原因或所缘，彼时即为真实见。”“安住于无相之瑜伽士，彼见大乘。”如果说这与不将显现作为对境相违背，那么，这也是就如实知自还而立意，故无过失。因此，正如对境之实相是真假二谛双运一样，智慧如此证悟也不相违，因为如实证悟对境之实相之故。口诀教言书中说：“此处无有任何需遣除，亦无丝毫需安立，于真实性中如实观，如实见已得解脱。”第三，对治：以对境，即对一切悦意之境执著为可爱的贪恋，对不悦意之境生起心烦的嗔恨，以及对中庸之境愚昧的昏沉，表示能彻底摧毁这些，从而清除包括种子在内的二障。顶礼彼圣法日，是指将道之真谛的三种功德，与太阳的特征，即本体清净、形象光明、消除黑暗三者相对应而安立。对于此义，也应从所断、对治和断除之方式三个方面来确定。首先，分为本体和分类两种。本体又分为两种：解脱之障碍——烦恼障和遍知之障碍——所知障。前者是对人我愚昧，或因其影响而使心不寂静的无明等。后者是对法我愚昧，或因其影响而执著于仅仅是法的真实相的一切。正如其中所说：“何为三轮之分别念，彼即是所知之障碍。悭吝等分别念，即是烦恼之障碍。”其次，分类分为烦恼障和所知障的分类。前者分为六根本烦恼或五种见，总共十种。而且，五种见中的萨迦耶见是
English
Just as emptiness of self-nature does not preclude appearances, it is intended that wisdom does not see its own nature. The sutra says, "Not seeing anything is seeing reality." The commentary says, "When one does not see the cause or object, then one truly sees." "The yogi who abides in non-appearance sees the Great Vehicle." If it is said that this contradicts not taking appearances as objects, then this is also intended to refer to the self-return of knowing reality, so there is no fault. Therefore, just as the reality of the object is the union of the two truths, it is not contradictory for wisdom to realize it in this way, because it realizes the reality of the object as it is. The instruction manual says, "There is nothing to be eliminated here, nor is there anything to be established. Look at reality as it is, and having seen reality, be liberated." Third, the antidote: By the object, that is, attachment to all pleasant objects as lovely, hatred that arises from unpleasant objects, and the dullness of ignorance towards neutral objects, it is indicated that these can be completely destroyed, thereby eliminating the two obscurations including their seeds. Homage to that sacred Dharma Sun, refers to the three qualities of the truth of the path being established in correspondence with the characteristics of the sun, namely, the purity of its essence, the clarity of its form, and the elimination of darkness. For this meaning, it should also be determined from three aspects: what is to be abandoned, the antidote, and the way of abandoning. First, it is divided into two: essence and classification. The essence is further divided into two: the obstacle to liberation - the afflictive obscuration, and the obstacle to omniscience - the cognitive obscuration. The former is ignorance of the self of the person, or the ignorance and so on that makes the mind not calm due to its influence. The latter is ignorance of the self of phenomena, or all that clings to the characteristics of truth in just phenomena due to its influence. As it says, "Whatever is the conceptual thought of the three spheres, that is considered the obscuration of knowledge. Whatever conceptual thought such as stinginess, is considered the obscuration of affliction." Secondly, the classification is divided into the classification of afflictive obscurations and cognitive obscurations. The former is divided into six root afflictions or five views, totaling ten. Moreover, of the five views, the view of the aggregates of existence is
Chinese
认为蕴为常一之我与我所，是所有见之所依，具有此作用。执边见，即认为蕴为常或断，执于一边，是断绝必出离之所依，具有此作用。邪见，即对于因果等未见之事加以否定，是断绝善根而趋入不善之所依，具有此作用。见取，即认为见及其所依之蕴为殊胜、主要和神圣，是对恶见产生执着的所依，具有此作用。戒禁取见，即认为低劣的戒律和苦行及其所依之蕴为清净解脱之因和必出离之因，是徒劳无益之行，具有此作用。在五非见中，贪欲是对非真实的功德产生贪恋，以有之势力使蕴产生和生起痛苦，具有此作用。嗔恚是对不悦意的境产生普遍的恼害，是痛苦和恶行的所依，具有此作用。无明是对实相之义理愚昧无知，是烦恼生起的所依，具有此作用。我慢是依于我见而心生骄傲，是不恭敬和痛苦生起的所依，具有此作用。怀疑是对真谛和业果犹豫不决，是不趋入善法的所依，具有此作用。对于这些，听闻邪论等暂时获得的都是遍计所执，因此是见断。不依赖于此而存在的都是俱生，因此是修断。如此，依靠宗派而执着具有五种自相之我的有身见是遍计所执，不依赖于宗派而自认为我的有身见是俱生。其中，见断是全部的十种烦恼，这些烦恼若从三界中对四谛产生颠倒执着的方式来分，则会变成一百一十二种。修断是后三种见和怀疑，仅仅是见断，因此还有其他六种。
English
To regard the aggregates as a permanent, singular self and as belonging to the self is the basis of all views and has the function of acting as a support. Holding to extreme views is to regard the aggregates as either permanent or impermanent, clinging to one extreme, and has the function of acting as a support that cuts off the possibility of definite emergence. Wrong view is to deny things such as the workings of cause and effect that have not been seen, and has the function of acting as a support that cuts off the roots of virtue and leads to non-virtue. View of holding views as supreme is to regard views and their basis, the aggregates, as supreme, principal, and sacred, and has the function of acting as a support for being manifestly attached to bad views. View of holding moral discipline and asceticism as supreme is to regard inferior moral discipline and asceticism and their basis, the aggregates, as the cause of purification and liberation and as the cause of definite emergence, and has the function of making effort fruitless. Among the five non-views, desire is to be manifestly delighted in qualities that are not genuine, and has the function of establishing the aggregates and generating suffering through the power of existence. Anger is to be completely tormented by an undesirable object, and has the function of acting as a support for suffering and misconduct. Ignorance is to be deluded about the meaning of the way things are, and has the function of acting as a support for the arising of afflictions. Pride is to be conceited based on the view of self, and has the function of acting as a support for disrespect and the arising of suffering. Doubt is to waver between two minds about truth and karmic results, and has the function of acting as a support for not engaging in virtue. Those that are immediately acquired by listening to wrong teachings, etc., are imputed and are therefore to be abandoned by seeing, while those that exist without depending on such things are innate and are therefore to be abandoned by meditation. Thus, the view of the collection of transience, which, relying on established tenets, grasps at a self as having five characteristics, is imputed, while the view of the collection of transience, which, without relying on established tenets, presumes a self, is innate. Of these, what is to be abandoned by seeing is all ten afflictions, and if these are divided according to how they wrongly engage with the four truths in the three realms, they will become one hundred and twelve. What is to be abandoned by meditation is only the last three views and doubt, which are to be abandoned by seeing, so there are six other types.
Chinese
从（上面）来说，欲界有六种，上二界除了嗔恚之外各有五种，因此三界共有十六种烦恼。如果按地和大小来划分，三界的九地中，每一地都有九种，即除了嗔恚之外的五种，从小之小等等，每地有一百一十八种。欲界的嗔恚有大中小九种，全部加起来共有四百一十四种。声闻部认为五种见和怀疑都只是见道所断，修道所断的自性是贪嗔痴三毒和我慢，共四种，如果从界的角度来划分，则有十种。见道所断八十八种，加起来共九十八种。如果将所有都归结为修道所断，按地和大小来划分，则有八十一种。如果分开来，按界和大小来划分，则有九十种。如果按地和大小来划分，则会变成二百五十二种。《俱舍论》中说：“彼等十与七，七八，见二三除外，欲界苦等中，见断次第断。”意思是说，见道所断有八十八种，四种是修道所断。除了嗔恚之外，其他的和色界、无色界相同。因此，认为是九十八种。第二，从所知障的角度来区分，所断的是对于一切烦恼和对治清净的法，认为有应取舍的能取分别，以及认为这些有实事自性的作者，和只是假立的作者的所取分别两种。能取分别有退还方面和进入方面两种对境，所取分别有实有和假有对境两种，共四种。又，这些每一个都有九种，共三十六种。经中说，这从三界的角度来说，有一百零八种。对于这些，以对治见道的种子来摧毁的是见道所断，以对治修道的种子来摧毁的是修道所断。如果问，不是还有业和生等障碍的很多说法吗？答：那些也包含在这里，因为断除了这二者，也能从中解脱。中边
English
From (above), the desire realm has six, and the upper two realms each have five except for anger, so the three realms have sixteen afflictions. If divided by ground and size, each of the nine grounds of the three realms has nine, that is, five except for anger, from small to small, etc., each ground has one hundred and eighteen. The anger of the desire realm has nine types of large, medium, and small, and the total is four hundred and fourteen. The Sravaka school believes that the five views and doubt are only abandoned by the path of seeing, and the nature of what is abandoned by the path of cultivation is the three poisons of greed, hatred, and ignorance, and pride, a total of four, and if divided from the perspective of realms, there are ten. Eighty-eight are abandoned by the path of seeing, totaling ninety-eight. If all are summarized as what is abandoned by the path of cultivation, divided by ground and size, there are eighty-one. If separated, divided by realm and size, there are ninety. If divided by ground and size, it will become two hundred and fifty-two. The *Abhidharmakośa* says, "Those ten and seven, seven eight, except for two or three views, in the suffering etc. of the desire realm, are abandoned sequentially by seeing." This means that eighty-eight are abandoned by the path of seeing, and four are abandoned by the path of cultivation. Except for anger, the others are the same as the form realm and the formless realm. Therefore, it is considered to be ninety-eight. Second, distinguishing from the perspective of the obscuration of knowledge, what is to be abandoned is the grasping of the object, which is the thought of what should be taken and abandoned in relation to all afflictions and the antidotal pure dharmas, and the grasping of the subject, which is the thought of the agent of real entity self-nature and the agent of mere imputation. The grasping of the object has two objects: the aspect of returning and the aspect of entering, and the grasping of the subject has two objects: real existence and imputed existence, a total of four. Also, each of these has nine, a total of thirty-six. The sutras say that from the perspective of the three realms, there are one hundred and eight. For these, what is to be destroyed with the seed of the path of seeing as the antidote is what is abandoned by the path of seeing, and what is to be destroyed with the seed of the path of cultivation as the antidote is what is abandoned by the path of cultivation. If asked, aren't there many statements about the obscurations of karma and birth, etc.? Answer: Those are also included here, because if these two are abandoned, one can also be liberated from them. Madhyāntavibhāga
Chinese
阿！烦恼障和所知障，已经显示。在那里，一切的障碍，当它灭尽时，就被认为是解脱。如是说。第二，关于对治所断，一般来说，对治被说成有四种：压伏的对治，所依的对治，断除的对治，以及完全清净或彻底净化的对治。第一种是对所断的事物视为过患。第二种是无间道之加行道。第三种是无间道。第四种是解脱道，及其上的道。或者，从两者中显现出来而压制的方法是：《圣勇授问经》中说：贪欲重者，观不净之血肉等，以皮肤骨骼来对治。嗔恨则以慈悲之水来对治。愚痴则以缘起之道来对治。如是三种毒药各自的对治。同样，对于我慢心重的人，修习界之差别。经中说：大王，此士夫补特伽罗是六界、六触处和十八意近行。如是，如果知道多种法，就会知道没有唯一的我，从而依靠我见而产生的骄慢就会消失。对于分别念重的人，据说要专注于风息。俱舍论中说：入息出息之忆念，有数、随行、安住和，寻、伺和遍净，有六种相。如是等等，也只是做局部的压制，而不能从根本上断除，因为与根本的我执并不相违。解脱经中说：慈等与愚痴不相违，故不能彻底断除过患。如是说。第二，从根本上断除种子的对治，就是了悟一切法无我的智慧。此经中说：从二障中解脱的原因是二种智慧。又说：智慧能断除一切烦恼所知，因此，此为最胜，其因是听闻此法。如是。其中，直接断除种子的对治是见道和修道，从这些道中