English
The ten roots to be abandoned by seeing are: desire, anger, pride, ignorance, and doubt, these five are non-views; and the five views are: view of the perishable aggregate, extreme view, wrong view, view of holding views as supreme, and view of holding moral discipline and asceticism as supreme. These are ten in total. These enter the four truths wrongly in eight and twelve ways. In the desire realm, each of the four truths contains all ten, so there are forty. In the two upper realms, each contains nine except for anger, so nine times four is thirty-six, times two is seventy-two. Adding the previous forty, the total is one hundred and twelve. How do these enter wrongly? The three views and two non-views, these five, enter wrongly directly. That is, with these truths as objects, the view of the perishable aggregate sees them as self and what belongs to self; the extreme view sees them as permanent or impermanent; the wrong view sees them as non-existent; ignorance does not understand the meaning of these truths; doubt doubts whether they are truths or not. These are interrupted by something else between the truths and (the understanding), so they are direct wrong entries. The two non-views and two views, these four, enter wrongly indirectly. That is, desire clings to the wrong view of how the view grasps the meaning of the truth; pride fills the mind with that wrong view; the view of holding views as supreme holds the wrong view as supreme; the view of holding moral discipline and asceticism as supreme sees the bad conduct related to that wrong view as the definite cause of purification and liberation. These views take the truth as their object, and these (non-views) take the view as their object, so the truth and (the understanding) are interrupted by that wrong view, so they enter wrongly indirectly. Anger is a wrong entry by force, that is, because the wrong view exists in the continuum, there is anger towards other views that do not agree with it, so this takes both the truth and one's own view as its object, so it is a wrong entry by force. There is a more detailed analysis of how these enter the two truths of cessation and path, but even this much is sufficient. Second, the four hundred and fourteen to be abandoned by meditation are: desire 1, anger 2, pride 3, ignorance 4, view of the perishable aggregate 5, extreme view 6, these six are to be abandoned by meditation. There are six in the desire realm, and five each in the form and formless realms, except for anger. They are divided by land, large, medium, and small, so there are four hundred and fourteen. Therefore, the six roots to be abandoned by meditation are: desire, anger, pride, ignorance, view of the perishable aggregate, and clinging to extremes.
Chinese
还有六种观点。也就是，欲界有六种，色界和无色界各有五种，如果按界划分，就是十六种。还有，欲界有六种，每个禅定各有五种，五乘以四等于二十。每个无色界各有五种，五乘以四等于二十，加起来，如果从地的角度划分，就是四十六种。如果从地和大小的角度划分，就是四百一十四种。从地的角度划分的四十六种，每一种又分为九种。或者，除了愤怒之外的五种烦恼，被分为九地和九种大小，就是八十一种。八十一种乘以五，总共四百零五，加上欲界的九种愤怒，就是四百一十四种。界有三种：欲界、色界、无色界。地有九种：欲界、初禅、二禅、三禅、四禅、空无边处、识无边处、无所有处、非想非非想处，这就是三界九地。大小是指，比如对欲望的贪执，也有大之大、大之中、大之小、中之大、中之中、中之小、小之大、小之中、小之小这九种。第二，如何断除这些烦恼呢？见道所断是遍计所执，仅仅通过见到四谛的自性就能断除。修道所断是俱生，仅仅通过见到真谛无法断除，所以需要通过习惯于已经见到的真谛来逐渐断除。也就是说，小乘行者见道所断只能通过出世道来断除，但修道所断也可以通过世间道来断除，因此在见道所断之前，也有可能断除欲界的修道所断，这种情况被称为道超越，并且认为有预流果和一来果两种。按照大乘的观点，修道所断也不能通过世间道来断除，因为世间道只能压制所断的头部，而不能从根拔起。这里所说的世间道，是指不与智慧观相结合的止观禅定。出世道是指与证悟无我的智慧相结合的
English
There are also six views. That is, there are six in the desire realm, and five each in the form and formless realms, so if divided by realm, there are sixteen. Also, there are six in the desire realm, and five in each of the four concentrations, five times four equals twenty. There are five in each of the four formless realms, five times four equals twenty, adding up, if divided from the perspective of the ground, there are forty-six. If divided from the perspective of ground and size, there are four hundred and fourteen. Each of the forty-six divided from the perspective of ground is divided into nine. Or, the five afflictions except for anger are divided by nine grounds and nine sizes, which is eighty-one. Eighty-one times five, totaling four hundred and five, plus the nine angers of the desire realm, is four hundred and fourteen. There are three realms: the desire realm, the form realm, and the formless realm. There are nine grounds: the desire realm, the first concentration, the second, the third, the fourth, the infinite space, the infinite consciousness, the nothingness, the neither existence nor non-existence, these are the three realms and nine grounds. Size refers to, for example, attachment to desire, there are also nine types: great of great, medium of great, small of great, great of medium, medium of medium, small of medium, great of small, medium of small, and small of small. Second, how to abandon these afflictions? What is abandoned by seeing the path is conceptually imputed, and can be abandoned simply by seeing the nature of the four truths. What is abandoned by cultivation is innate, and cannot be abandoned simply by seeing the truth, so it is necessary to gradually abandon it by familiarizing oneself with what has already been seen. That is, Hinayana practitioners must abandon what is abandoned by seeing the path only through the transcendental path, but what is abandoned by cultivation can also be abandoned by the worldly path, so before what is abandoned by seeing the path, it is also possible to abandon what is abandoned by cultivation in the desire realm, this situation is called path transcendence, and it is believed that there are both stream-enterers and once-returners. According to the Mahayana view, what is abandoned by cultivation cannot be abandoned by the worldly path, because the worldly path can only suppress the head of what is to be abandoned, but cannot uproot it. The worldly path here refers to meditative concentration that is not associated with wisdom and insight. The transcendental path is associated with the wisdom that realizes selflessness.
Chinese
殊胜双运。断除见断之法，若依小乘，见道有十六刹那。例如，在见苦谛的见道四刹那之初，于苦法忍之时，断除欲界之苦见断十种。于法智之时，生起对治智慧。于后忍之时，断除色界和无色界之苦见断十八种。于后智之时，生起对治智慧。如是，其余三谛亦可类推，断除二十八种四类，故断除见断一百一十二种。若依大乘，则将三界之见断总摄而断除，即于各谛之法智之时断除。因此，对于此十六见道刹那，小乘中，声闻部派也有诸多不同观点。大乘中，导师师子贤认为：就各自领悟之刹那而言，十六刹那依次生起；就其本性之刹那而言，则执为一刹那。又有人认为，就各自领悟之刹那和其本性之刹那二者而言，均为一刹那。自宗则认为十六刹那依次生起。所谓各自领悟之刹那，就所应决断之境而言，不可能同时对四谛断除增益，故就四谛各自依次断除增益而言，有十六刹那。所谓其本性之刹那，就所证悟之法性无有差别而言，认为是现见无我的一个刹那。圣者无著之论著中，如此认为四谛十六刹那：初于苦法忍之时，断除见断。于法智之时，生起对治智慧。于后忍之时，确定法忍、法智之二智慧亦为圣道之所依。于后智之时，知晓后忍亦为圣道之所依。因此，法忍、法智二者是境，即真谛。
English
The supreme union. As for how to abandon what is to be abandoned by seeing, according to the Lesser Vehicle, there are sixteen moments of the path of seeing. For example, in the first of the four moments of the path of seeing when seeing the truth of suffering, at the time of the forbearance of the Dharma of suffering, ten things to be abandoned by seeing of suffering in the desire realm are abandoned. At the time of the knowledge of the Dharma, antidote wisdom arises. At the time of subsequent forbearance, eighteen things to be abandoned by seeing of suffering in the form and formless realms are abandoned. At the time of subsequent knowledge, antidote wisdom arises. Thus, applying it to the other three truths as well, by abandoning four groups of twenty-eight, there are one hundred and twelve things to be abandoned by seeing. According to the Great Vehicle, all that is to be abandoned by seeing of the three realms is abandoned all at once, that is, it is considered that it is abandoned only at the time of the knowledge of the Dharma of each truth. Therefore, regarding these sixteen moments of the path of seeing, according to the Lesser Vehicle, the Hearer schools also have many different views. In the Great Vehicle, Master Senge Sangpo said: "Depending on the moments of individually realizing each, the sixteen arise in sequence, and depending on the moment of that very nature, one clings to one moment." And some say that for both the moment of individually realizing each and the moment of that very nature, there is only one moment. The self-school considers that the sixteen moments arise in sequence. That is, the moment of individually realizing each, in terms of the object to be determined, it is impossible to simultaneously cut off the superimpositions on all four truths, so in terms of individually cutting off the superimpositions on each of the four truths in sequence, there are sixteen moments. The moment of that very nature, in terms of the nature of reality to be realized being without division, it is considered to be one moment of directly seeing selflessness. In the treatise of the noble Asanga, the sixteen moments of the four truths are considered in this way: First, at the time of the forbearance of the Dharma of suffering, what is to be abandoned by seeing is abandoned. At the time of the knowledge of the Dharma, antidote wisdom arises. At the time of subsequent forbearance, one ascertains that those two wisdoms of the forbearance of the Dharma and the knowledge of the Dharma are also the basis of the noble path. At the time of subsequent knowledge, one knows that subsequent forbearance is also the basis of the noble path. Therefore, the forbearance of the Dharma and the knowledge of the Dharma are the object, that is, the truth.
Chinese
认为，以所缘而执持为所缘境。后忍和后智二者，是以所缘境之智慧为所缘而执持的所缘境。此宗也认为，安立十六刹那，是就后得位引出决定的方式而显示，因为安住于教法喜欢戏论，所以仅仅是安立为名相而已，就等持自性而言，就无戏论方面来说，是一刹那。龙树论师的论典中说，安立十六刹那，仅仅是断除对四谛增益的方式差别而已。也就是，以法忍对四谛之法性生起信解而不怖畏，获得忍。以法智现量见到四谛之法性。以后忍在后得位的时侯，也获得不怖畏法性的能力。以后智在后得位的时侯，获得如实了知四谛法性的能力，这是就此而安立的。实际上，见到一切所知之法皆是无生、离戏的刹那没有差别。经中说：无生是唯一的真谛， 孩童们说是四谛。 进入菩提心要时， 若一谛也不成立，何况有四谛？ 如是宣说。因此，认为等持是一刹那，只是反体的差别而已。修断之品，是依于串习道的势力，从对治修道小小部分逐渐生起，因此认为从所断大大部分逐渐断除，这将在下面阐述。其中，见断是遍计所执，修断是俱生，所谓遍计所执和俱生的意义是，遍计所执是指执著为我，执著为常断，以及邪见等等，是恶劣宗派新近安立的。而且，对于趣入恶道的补特伽罗来说是现行的，对于没有被宗派转变心意的人来说，也有种子。俱生是指本来就存在于自相续中的我见和贪著等烦恼，是对境的贪著等等。因此，见断是对真谛法性邪妄趣入，修断是对色等根境邪妄趣入。因此，像对境的强烈嗔恨等是修断。