English
It is obtained from all things such as the present, and it is easy to obtain from the kinds of teachings, etc. The act of slaughtering and enjoying is obtained as soon as it is started. Even if it is not produced from the kind, one must live by acts such as killing. Making such a vow can also be obtained from making a promise. The intermediate non-learning form is like vowing to accumulate merit and not fulfilling it, which is like the intermediate state of non-learning of virtue. The opposite of this is non-virtue, i.e., vowing to kill but not fulfilling it, which is like the intermediate state of non-learning of non-virtue. Some people think that both the preparatory action and the actual action of non-virtue are desirable. The Vaibhashikas believe that the two truths are: any gross object, any dharma, whose shape and form, etc., have been divided into parts, and afterwards no attachment arises to it, such as a vase; and wisdom, which, through observation and analysis, eliminates the parts of wisdom, and cannot be found or established, such as a river. In addition, yak tails and turquoise are considered to be conventional truths. Even if the subtle particles are divided by relatives and eliminated by rational analysis, the mind that clings to the subtle particles is not abandoned, and the various parts of the subtle particles cannot be eliminated. And, the moment of consciousness cannot be divided into parts of time, and abiding in the nature of ultimate truth is the tenet of the Vaibhashikas. As stated in the Abhidharmakosha: "Whatever is divided and eliminated by wisdom, and after elimination, no attachment arises to it, like a vase and water, is conventional truth, and existence different from this is ultimate truth." Secondly, the basis of mind is: eye, ear, nose, tongue, body, and mind consciousness. These six aggregates are called the aggregate of consciousness. The nature of these consciousnesses is to know the essence of things separately through the object of focus, appearance, and power. As stated in the Abhidharmakosha: "Consciousness is the separate knowing of things." Therefore, merely seeing, merely hearing, merely feeling, merely tasting, merely touching, merely remembering these six are considered to be not dependent on the power of mental factors such as feeling. The nature of these consciousnesses is neither virtuous nor non-virtuous, but unspecified. The feelings, ideas, etc. that occur at the same time as this are possessed together as companions, and by acting on the object, they are transformed into virtuous or non-virtuous minds. And the mind consciousness can focus on the past, future, and things.
Chinese
也一定能确定胜义谛等。 这样，眼、耳、鼻、舌、身、意等六根是所依根的界；眼耳鼻舌身意的六种识是所依的识界；色声香味触、法界是所缘境的六界。这三组六类被称为十八界。 此外，六识和六境被称为十二处。 其中，可指示且有障碍的色，是微尘聚合形成粗大的色界，例如“就在这里”、“某个东西”等。 实际上可以向他人指示，并且它也是有障碍的，即在自身存在的空间里，其他事物无法产生，并且人眼无法看到内部的外部事物，这就像障碍和遮蔽一样。 不可指示但有障碍的色，是眼、耳、鼻、舌、身五根，以及声、香、味、触，这些都是有遮蔽和障碍的。 不可指示且无障碍的色，是非表色，如前面所说的戒律等。 受蕴，例如，境色与有境的眼根和识聚集，依赖于触，如果境色是美丽的，则体验到乐受的自性；如果不美丽且不悦意，则体验到苦受的自性；如果既不美丽也不悦意，则体验到舍受的自性，这就是受。 同样，要知道耳、鼻、舌、身、意聚集，由触的因缘所生的受，有乐受、苦受和舍受。 想蕴，是执取相的自性，即缘于任何六境，心想“这是白色的”、“这是黑色的”、“这是长的”、“这是短的”、“这是男的”、“这是女的”、“这是敌人”、“这是朋友”、“这是快乐”、“这是痛苦”等，对境执取相就是想。 分类的话，从眼根聚集的触到意根，有六种想蕴，与受蕴的情况相同。 第三、心生
English
It is also certain to determine the ultimate truth and so on. Thus, eye, ear, nose, tongue, body, and mind are the six sense faculties, which are the realms of the supporting sense organs; the six consciousnesses of eye, ear, nose, tongue, body, and mind are the six realms of the dependent consciousness; form, sound, smell, taste, touch, and the realm of dharma are the six realms of the object of focus. These three sets of six are considered the eighteen realms. Furthermore, the six consciousnesses and the six objects are considered the twelve sources. Among these, the form that can be indicated and has obstruction is the single form realm composed of the aggregation of indivisible particles into coarse forms, such as "It is here," or "Something or other." It can actually be pointed out to others, and it is also obstructive, in that other things cannot arise in the space where it exists, and the human eye cannot see external forms inside, like an obstruction or veil. The form that cannot be indicated but has obstruction is the five sense faculties of eye, ear, nose, tongue, and body, as well as sound, smell, taste, and touch; these are all obstructive and veiled. The form that cannot be indicated and has no obstruction is non-revealing form, such as vows, as mentioned above. The aggregate of feeling is, for example, when an object of form and the eye faculty and consciousness that possess the object come together and rely on contact, if the object of form is beautiful, one experiences the nature of feeling as pleasure; if it is not beautiful and unpleasant, one experiences the nature of feeling as suffering; if it is neither beautiful nor unpleasant, one experiences the nature of feeling as equanimity; that is feeling. Similarly, one should understand that the feeling that arises from the condition of contact when the ear, nose, tongue, body, and mind come together has pleasure, pain, and equanimity. The aggregate of perception is the nature of grasping at characteristics, that is, focusing on any of the six objects and thinking, "This is white," "This is black," "This is long," "This is short," "This is male," "This is female," "This is an enemy," "This is a friend," "This is happiness," "This is suffering," and so on; grasping at the characteristics of objects is perception. If divided, there are six aggregates of perception from the contact of the eye to the mind, as in the case of feeling. Third, mental events
Chinese
基础是：触、作意、感受、认知、心、欲、胜解、忆念、等持、智慧、信心、知惭、有愧、无贪、无嗔、无痴、精进、轻安、不放逸、舍、不害、贪、嗔、慢、无明、坏聚见、疑、忿、恨、覆、恼、悭、嫉、悭吝、憍、害、无惭、无愧、昏沉、掉举、不信、懈怠、放逸、失念、散乱、不正知、恶作、睡眠、寻、伺。这些是五十一心所。从这些中减去感受和认知二者，剩余的四十九个被安置于行蕴中，即相应之物。其中，触是：境、根、识三者聚合，而领受境的变化。作意是：心专注于目标并投入。心是：心明显地造作，或使之趋向于目标。欲是：想要去做，或者想要获得目标。胜解是：认为目标具有功德的欲望。忆念是：不忘记目标而执持。等持是：使心专注一境。智慧是：辨别有漏无漏诸法的智慧。信心是：使心远离烦恼和近烦恼之垢染的首要因素。知惭是：对功德和具功德者恭敬的知惭。有愧是：对不应做之事感到羞愧。无贪和无嗔是：这二者不存在的善根，是这些烦恼的对治。无痴是：即是智慧，前面已经说过了。精进是：心明显地欢喜于善行。轻安是：心变得堪能。不放逸是：珍视善法。舍是：感受上的舍，以及
English
The basis is: contact, attention, feeling, perception, mind, desire, conviction, memory, samadhi, wisdom, faith, shame, embarrassment, non-attachment, non-hatred, non-ignorance, diligence, pliancy, conscientiousness, equanimity, non-harming, greed, anger, pride, ignorance, view of the perishable aggregate, doubt, anger, resentment, concealment, vexation, deceit, cunning, jealousy, stinginess, arrogance, harming, shamelessness, lack of embarrassment, lethargy, excitement, lack of faith, laziness, recklessness, forgetfulness, distraction, non-alertness, regret, sleep, investigation, and analysis. These are the fifty-one mental factors. From these, subtracting feeling and perception, the remaining forty-nine are placed in the aggregate of formation, which are the associated factors. Among these, contact is: the aggregation of object, sense faculty, and consciousness, experiencing the change of the object. Attention is: the mind focusing on the target and engaging. Mind is: the mind manifestly constructing or moving towards the object. Desire is: wanting to do or wanting to obtain the target. Conviction is: the desire to regard the target as having qualities. Memory is: holding onto the target without forgetting it. Samadhi is: making the mind one-pointed. Wisdom is: the intelligence that distinguishes between contaminated and uncontaminated dharmas. Faith is: the primary factor that separates the mind from the impurities of afflictions and near-afflictions. Shame is: the shame of respecting qualities and those who possess qualities. Embarrassment is: the embarrassment of gathering towards what is inappropriate. Non-attachment and non-hatred are: the roots of virtue where these two do not exist, the antidotes to those afflictions. Non-ignorance is: wisdom, which has already been mentioned. Diligence is: the mind manifestly rejoicing in virtuous actions. Pliancy is: the mind becoming workable. Conscientiousness is: cherishing virtuous dharmas. Equanimity is: equanimity in feeling, and the limit
Chinese
四无量心中的舍，以及行舍三种，此处指后者，即心离沉掉的平等性。不害，是因慈悲而不施加伤害。贪欲，分为欲贪和有贪两种。前者指欲界天女的普遍贪著。后者指存在于上二界，对禅定等所依之物的贪著。嗔恚，是对他人施加痛苦。我慢，分为七种：一是认为自己比他人低劣者在种姓、形貌、功德等方面全部或任一方面更胜一筹；二是认为自己与他人平等者更为优胜；三是对于胜者也自认为更为优胜；四是缘取近取蕴而执著为我；五是对于未获得的证悟等自认为已获得；六是认为自己比至高者稍逊一筹；七是对具有过失者自认为具有功德。无明，是不清晰的状态，是与智慧相违背的，对真实意义的迷惑。有身见，是对五蕴执著为我和我所。怀疑，是心怀二意或具有疑惑的状态。愤怒，是心中因有害众生等而产生的烦乱。怀恨，是在愤怒之后，仍将此事记在心中。覆藏，是隐藏和掩盖罪过。恼怒，是对罪恶执着并紧抓不放。狡诈，是为了获得恭敬，明明没有功德却伪装成有功德的样子。谄诳，是不承认过错，心怀欺骗的状态。也有说谄诳与狡诈相同。嫉妒，是对他人的圆满不悦。吝啬，是对法和财物贪著而不愿布施给他人。骄慢，是对自己拥有的种姓、形貌、功德等心生执着，并沉溺于自以为是之中。恼害，是希望众生遭受痛苦。无惭，是对戒律、禅定、智慧等功德，以及具有这些功德的补特伽罗、堪布等不敬的心理，即不恭敬、不尊重。无愧，是
English
Equanimity among the four immeasurables, and the three types of equanimity of formation, here refers to the latter, which is the equality of mind free from dullness and agitation. Non-harming is not inflicting harm out of loving-kindness. Desire is divided into two types: desire for desire and desire for existence. The former refers to the general attachment to the goddesses of the desire realm. The latter refers to the attachment to the supports of meditative absorption, etc., which exists in the upper two realms. Anger is inflicting suffering on others. Pride is divided into seven types: first, thinking oneself superior to others who are inferior in terms of lineage, form, qualities, etc., either in all aspects or in any one aspect; second, thinking oneself superior to those who are equal; third, presuming oneself to be even superior to those who are superior; fourth, clinging to the aggregates of appropriation and presuming them to be "I"; fifth, presuming to have attained realizations, etc., that have not been attained; sixth, thinking oneself slightly inferior to the supreme; seventh, presuming to have qualities when possessing faults. Ignorance is a state of unclearness, the opposite of wisdom, and confusion about the true meaning. View of the perishable aggregate is clinging to the five aggregates as "I" and "mine." Doubt is a state of having two minds or being in a state of uncertainty. Wrath is the mental disturbance arising from harmful beings, etc., within the mind. Resentment is holding onto the anger in one's mind even after being angry. Concealment is hiding and concealing faults. Spite is clinging to and tightly holding onto sins. Deceit is pretending to have qualities when one does not, in order to gain respect. Cunning is a state of mind that does not admit faults and is deceitful. It is also said that cunning and deceit are the same. Jealousy is being displeased with the perfections of others. Stinginess is being attached to Dharma and material possessions and being unwilling to give them to others. Conceit is being attached to one's own lineage, form, qualities, etc., and indulging in self-admiration. Harmfulness is wishing suffering upon sentient beings. Shamelessness is the disrespectful mental state of despising qualities such as ethics, concentration, wisdom, etc., and the individuals who possess these qualities, such as preceptors, i.e., being disrespectful and irreverent. Lack of shame is