English
For servants and the like, giving alms without hatred or purity, in a way that faces (the retribution), accompanied by the indeterminate. If the fourteen are summarized, there are four, namely, those born from maturation, skillful activities, deportment, and mind of emanation; these are perfected in the desire realm. In the form realm, all exist except for skillful activities. Non-manifesting actions, although they are non-substantial, exist continuously through grasping and arising. Among these, there are three types of discipline: individual liberation discipline, meditative discipline, and undefiled discipline. Individual liberation discipline is obtained from proper acceptance and adherence, including the near-abiding, male and female lay followers, female novice, male and female novices, and male and female monks, totaling eight types. To obtain these and protect them without degeneration means the eight-branch vows of the near-abiding, and lay followers also protect one or several, mostly protecting partially or completely. The novice's precepts are summarized into ten coarse ones. The female novice, in addition to these, protects the six root dharmas and six conforming dharmas. Monks have four root defeats, thirteen remaining offenses, thirty expiable offenses, ninety offenses to be confessed, four confessions, and one hundred and twelve trainings. Nuns have eight root defeats, etc., properly protecting three hundred and sixty-four, and possessing four qualities of a renunciate, abiding in twelve ascetic qualities. The time for relinquishing is according to the acceptance of the near-abiding vows, relinquishing after the night has passed. Others, such as monks, relinquish at the end of their life, i.e., death, renouncing vows, severing roots of virtue, and the simultaneous appearance of two genders, etc. Meditative discipline, with the power of obtaining the higher realms of existence, does not degenerate from there, naturally preventing the entry of non-virtue, relinquishing by degenerating from or transferring from meditative absorption. Undefiled discipline, with the power of obtaining the noble grounds, permanently reverses the entry into non-virtue. The manifestation of discipline, except for the state of non-perception, exists in all other realms, but the Vaibhashikas believe that because the Great Brahma is not a place of birth for noble ones, there is no production of undefiled discipline. However, for the benefit of other beings, Bodhisattvas, etc., do not abandon or take up places of existence, therefore it is said that there is no certainty about the place of birth. Although undefiled discipline does not have permanent degeneration, there are only temporary degenerations from inferior to superior, from fruition to fruition. Dull faculties.
Chinese
舍弃和获得上者，那时说是先舍后得。意的律仪是心念相续不断，与种子一起获得身语的律仪。无漏的禅定律仪也随之而来，忆念和智慧清净也被称为意的自在律仪。没有律仪，没有律仪之心，如屠夫等，实际从事于行为和承诺，获得和舍弃的时间被对治所占据，死亡和变为二根者说是舍弃。中间律仪在承诺时，如其时分地行善作恶，进入获得中间的善恶不定。直接地行善作恶，对于律仪和非律仪都不是，是时分的表色业。舍弃是背离承诺，行为中断，心念的推动力中断和损害转移，所以舍弃，譬如鱼网断裂一般。像这样的律仪和非律仪在人们中，虽然有，但变为阉人、非男非女、二根者，除了声音不悦耳之外的其他。中间律仪是欲界天和禅定律仪，在欲界色界诸天有，无漏的，除了无想天之外的其他。那些业是从烦恼中产生的，犹如种子生出苗芽一般。那是喜欢有和寻求一切事物，同样时间和地点也以法的形式，是普遍行走的自性，所以那些从微小而生，广大而增长，出生的原因是如理作意和烦恼习气未断，有出生的处所，那时会出生，作用是使心相续不能完全寂静。那也是在轮回中成为漏，从执着五蕴为我，根本烦恼和近烦恼增长。它的方式是微细增长普遍行走，通过见苦集灭道四谛所断除的有九种。那些相同具有的无明，与其他根本烦恼不杂染的无明，以十一种方式增长所缘。不是普遍行走的那些，在各自的类别所变的对境上增长，但不是一切。见和怀疑无明，是普遍行走，也缘于上界，但其余的不是那样。通过见灭道所断除的六种，是缘于无漏的。在未断除烦恼之前，在那上面，心和心所相同具有。
English
Abandoning and obtaining the higher, at that time it is said that one first abandons and then obtains. The discipline of mind is the continuous stream of thought, which, together with the seed, causes one to obtain the discipline of body and speech. The undefiled meditative discipline also follows it. Pure mindfulness and awareness are also said to be the discipline of the mind's power. Without discipline, without the mind of discipline, like butchers and so on, actually engaging in actions and making promises, the time of obtaining and abandoning is seized by the antidote. Death and becoming a hermaphrodite are said to be abandonment. Intermediate discipline, at the time of making vows, according to the time, engaging in virtue and vice, the virtue and vice of the intermediate state are uncertain. Directly engaging in virtue and vice, it is neither discipline nor non-discipline, but the action of manifesting form in time. Abandonment is turning away from vows, the cessation of action, the cessation of the force of thought and the transference of harm, so it is abandonment, like a broken fishing net. Such discipline and non-discipline exist in people, but they change into eunuchs, hermaphrodites, and those with two sets of genitals, except for those with unpleasant voices. Intermediate discipline is the desire realm gods and meditative discipline. The desire and form realm gods have it, but the undefiled is only for those other than the unconscious. Those actions arise from afflictions, just like a seed sprouting. That is, delighting in existence and seeking all things, similarly, time and place also in the form of Dharma, are the nature of universally going, so those grow from small to large, the cause of birth is improper attention and the afflictive latent tendencies are not abandoned, there is a place of birth, at that time it will be born, and the function is to make the mind stream not completely pacified. That also causes leakage in samsara, from clinging to the five aggregates as self, the root afflictions and near afflictions increase. Its manner is subtle, increasing, and universally going, the nine that are abandoned by seeing the truth of suffering, origin, cessation, and path. The ignorance that possesses those equally, the ignorance that is not mixed with other root afflictions, increases the object in eleven ways. Those that are not universally going increase on the objects that have changed into their own categories, but not all. View and doubt, ignorance, are universally going, and also focus on the higher realms, but the rest are not like that. The six that are abandoned by seeing the path of cessation focus on the undefiled. Until the afflictions are abandoned, on that, mind and mental factors are equally possessed.
Chinese
复次，贪欲与嗔恚及怀疑，与其他的烦恼相应而生。嗔恚、怀疑、贪婪、骄慢及（五种）见，我慢、见与嗔恚及怀疑，不相应，其余的都相应。近烦恼之间也互相不相应。掉举、睡眠、无惭、无愧和懈怠这五者，与一切烦恼都可能相应。无明也与此相同，不混杂之处在于愚昧而不知。无惭无愧与一切不善相应。贪欲在欲界和第二禅之间，与乐受、喜受和舍受相应，在第三禅中与乐受相应，以上则与舍受相应。嗔恚与苦受、忧受和舍受三种相应。我慢与乐受、喜受和舍受三种相应，与贪欲相似。坏聚见和有身见这两种见，以及四种见，与我慢相同，邪见在欲界中，与喜受、忧受和舍受三种，以及以上二界中存在的任何感受相应。怀疑与舍受和忧受相应，以上二界中存在的任何感受都与它相应。无明与三界的一切感受相应，不混杂的无明与怀疑相同。识与以上（烦恼）同时生起，贪、嗔、痴三者在欲界与六个集合（的感受）相应，贪和痴二者在色界与四种识相应，无色界唯有意识，贪、嗔、我慢在欲界中，缘于一个事物而生起，不是缘于一切事物。以上界中，贪欲和我慢与此相同，其余的都可能缘于一切事物。我慢、见和怀疑者，唯有意识与它们相应。道的断除，在获得资粮道的时候，断除有漏作意、见过的过失和现行执着。加行道，由于烦恼障的种子衰损，从异生位的贫乏和衰败中解脱。见道所断的十种见和非见，如果认为在四谛中没有差别地生起，那么四十种，由于上界没有嗔恚的缘故，三十六种，加上两组，共一百一十二种。修道所断在三界中各有十六种，以界、地和种类的差别，以九次循环来区分，共有五十四种，在欲界的一切和色界的八种中，除了嗔恚之外，各有五种以九次循环来区分。
English
Furthermore, desire arises in association with anger and doubt, and with other afflictions. Anger, doubt, greed, pride, and (five kinds of) views, arrogance, views, anger, and doubt, do not correspond, and all the others do. Near afflictions also do not correspond to each other. Agitation, sleep, shamelessness, immodesty, and laziness, these five, can correspond to all afflictions. Ignorance is also the same as this, the non-mixing is only not knowing due to ignorance. Shamelessness and immodesty correspond to all non-virtues. Desire between the desire realm and the second dhyana, corresponds to pleasure, joy, and equanimity, and in the third dhyana corresponds to pleasure, above that corresponds to equanimity. Anger corresponds to suffering, displeasure, and equanimity. Pride corresponds to pleasure, joy, and equanimity, similar to desire. The two views of the perishable aggregate and the view of self, and the four views, are the same as pride, wrong view in the desire realm, corresponds to joy, displeasure, and equanimity, and whatever feeling exists in the two upper realms. Doubt corresponds to equanimity and displeasure, and whatever exists in the two upper realms corresponds to it. Ignorance corresponds to all feelings in the three realms, unmixed ignorance is the same as doubt. Consciousness arises simultaneously with the above (afflictions), the three of greed, hatred, and delusion in the desire realm correspond to six aggregates (of feelings), the two of greed and delusion in the form realm correspond to four kinds of consciousness, the formless realm only has mind consciousness, greed, anger, and pride in the desire realm, arise from focusing on one object, not from all objects. In the upper realms, desire and pride are the same as this, the rest can arise from all objects. Arrogance, views, and doubters, only mind consciousness corresponds to them. The abandonment of the path, at the time of obtaining the accumulation path, abandon contaminated intention, seeing faults, and manifest attachment. The path of joining, because the seeds of the obscurations are weakened, is liberated from the poverty and decline of the ordinary being. The ten views and non-views to be abandoned by the seeing path, if it is thought that they arise without distinction in the four truths, then forty kinds, because there is no anger in the upper realm, thirty-six kinds, plus two sets, a total of one hundred and twelve kinds. The abandonment of cultivation has sixteen kinds in each of the three realms, distinguished by the difference of realm, ground, and type, distinguished by nine cycles, there are a total of fifty-four kinds, in all of the desire realm and the eight of the form realm, except for anger, each has five kinds distinguished by nine cycles.
Chinese
耶！三百六十加总为四百，十四种应以禅修断除。如是烦恼能将真实，完全遮蔽并以执着束缚，使凡夫众生投入痛苦之河流。欲界之烦恼与上界中，有之河流亦如是于三有中，乃四种见与无明之结合。虽学佛法然以争论而趣入，于欲望特别贪执且于见解执着，持戒过分自诩及我语四种趣入，乃在家众与出家外道所为。如是于说无我者亦有争论等。虽已安住于止观舍之道，然缠绕于遍计之道的，乃由昏沉睡眠掉举后悔嫉妒悭吝，无惭与无愧八者所致。散乱之因乃追求名利，争论不能善巧成办不如理作意，持戒过分以严厉而痛苦等四者。出家众善巧成办止观心善执取，舍弃五者之障碍乃贪欲嗔恚，昏沉睡眠掉举后悔及怀疑。与下分相应的结缚是，坏聚见与戒禁取二者及怀疑和，贪欲嗔恚五者之损害结合，是为入流果与一来果之障碍。如是上界之贪欲二者及，掉举无明我慢五者为上分，相应之结缚称之，此断除则说能得阿罗汉。如是障碍解脱之九种结缚，随逐贪着与嗔恚我慢和，无明与戒禁取怀疑及，嫉妒悭吝能将众生束缚于轮回。身体之四种结是贪心和，害心持戒过分自诩及现行贪着。其他如四河流与四结合及，四种趣入等名相虽无量，摄集则说包含于三种系缚中，故当修持远离彼三者之对治。总之无论有多少烦恼障，未断除恶趣之习气与随眠，如是则不能舍弃有之恶趣，纵然清净罪业之垢染亦不能断除。随眠乃欲界之贪欲嗔恚与，有之贪着我慢无明，见解怀疑诸随眠等。