English
Therefore, there are four kinds of definite arising. As mentioned before: Abiding in the land of the noble ones, liberated from suffering, or, because it becomes a measure for the antidote to error, therefore it is reasoning. In order to abandon the inverted and obtain the correct, therefore it is practice. In order not to be born in samsara, it is definite to gather and arise. Thus it is said. These four are the antidotes to the path. This path is evil. Furthermore, this path is correct. This path will also regress, it is the antidote to such wrong discriminations. Therefore, the sixteen minor truths, and the four mindfulnesses in the small accumulation path, etc., practice the thirty-seven branches of enlightenment of one's own path. The way of practice is also inferior to the Great Vehicle in terms of object, attention, and attainment. As for the four mindfulnesses, the object is mainly the body, feeling, mind, and dharma gathered by one's own continuum, and the attention is only the sixteen aspects of truth such as impermanence, suffering, and selflessness. Mainly, the path of contemplating the selflessness of the person, and the attainment is also wanting to attain liberation from one's own body and other contaminated inferior things. Similarly, the result is also wanting to attain that, which is summarized by the temporary. In short, the Prajnaparamita that realizes the equality of samsara and nirvana is not the common cause of nirvana and Buddhahood that does not abide on the edge of samsara and nirvana, therefore, the Hearers and Solitary Realizers do not have it, therefore, both the temporary path practice and the ultimate result are different from the Great Vehicle. The detailed sixteen aspects of truth and the order of practice of the Bodhipakshika-dharmas can be learned from the root commentary of the Abhidharmakosa and the Omniscient Lama's Treasury of Tenets, etc. The basis of such practice, from the afflictions of the three realms that are abandoned by seeing, etc., are gradually abandoned by the sixteen wisdoms. Among them, what is abandoned by seeing is: In the Abhidharmakosa, it is said to be eighty-eight, but here according to the Samuccaya: Attachment 1, anger 2, pride 3, ignorance 4, doubt 5, destructible view 6, extreme view 7, wrong view 8, view of holding views as supreme 9, holding moral discipline and asceticism as supreme. The five non-views and the five views, the root of what is abandoned by seeing is ten. These for the four truths, destructible view, extreme view, wrong view, ignorance, doubt are real. Anger acts wrongly by power, the rest act through indirectness. There are ten in the desire realm, there is no anger in the form and formless realms. Thus one hundred and twelve. Thus it is said, seeing
Chinese
抛弃十种根本烦恼通过违背四圣谛的方式有一百一十二种。欲界中，每种圣谛都有十种违背，所以是四十种。在上面的两个界中，除了嗔恚之外，其他九种都存在，所以是三十六种，两个集合起来是七十二种。总而言之，三界中见道所要抛弃的遍计部分有一百一十二种。关于修道所要抛弃的，在《俱舍论》中，贪欲、嗔恚、我慢、无明这四种，根据三界的划分有十种观点等等。但在这里，按照《集论》的观点：贪欲1、嗔恚2、我慢3、愚痴4、坏灭5、见解6、终极见解，这六种是修道所要抛弃的。欲界有六种，色界和无色界，除了嗔恚之外，各有五种。因此，通过土地和大中小的方式，划分出四百一十四种。也就是说，如果将这六种修道所要抛弃的根本烦恼，按照界、地和形态的方式进行详细划分，那么在欲界中，修道所要抛弃的小、中、大三种，又分为内部的三种，每种有九个部分，每个部分有六种修道所要抛弃的根本烦恼，所以是五十四种。同样，禅定4和色4，这八种也各自划分为九个部分。在这些部分中，除了嗔恚之外，计算每种有五种，所以是三百六十种。这两者加起来，三界中修道所要抛弃的与生俱来的部分有四百一十四种。抛弃这些的方式是，见道所要抛弃的是遍计的，所以仅仅通过见到四圣谛的自性就能抛弃。而修道所要抛弃的是与生俱来的，所以仅仅通过见到真理是无法抛弃的，因此必须通过见到之后进行修习的方式逐渐抛弃。关于实际抛弃的方式，大乘和小乘的观点有一些不同。按照小乘的观点，在见道时，从本体的角度来说有十六个刹那。第十六个是道后智修道，其他的十五个是见道。例如，在苦谛见道的四个刹那中的第一个，苦法智忍的时候，抛弃欲界的苦谛见道所要抛弃的十种。在法智的时候，产生对治的智慧。在类智忍的时候，抛弃色界和无色界的苦谛见道所要抛弃的十八种。在类智的时候，产生对治的智慧。同样，其他的三个真谛也
English
The ten root afflictions are abandoned in one hundred and twelve ways through the manner of entering wrongly into the four truths. In the desire realm, each of the four truths has ten wrong entries, so there are forty. In the two upper realms, the other nine except for anger are present, so there are thirty-six, and two sets of these make seventy-two. In total, the aspects of conceptual imputation to be abandoned by seeing in the three realms are one hundred and twelve. As for what is to be abandoned by meditation, according to the Treasury [of Knowledge], there are views such as the four—desire, anger, pride, and ignorance—being considered as ten due to the division of the three realms. However, here, according to the Compendium [of Abhidharma], desire 1, anger 2, pride 3, ignorance 4, perishable 5, view 6, and extreme view are the six to be abandoned by meditation. There are six in the desire realm, and in the form and formless realms, there are five each except for anger. Therefore, by dividing them by grounds and large, medium, and small [degrees], there are four hundred and fourteen. That is, if these six root afflictions to be abandoned by meditation are extensively divided by realm, ground, and aspect, then in the desire realm, the small, medium, and large [degrees] to be abandoned by meditation are divided into three internal categories, each with nine sections, and each section has six root afflictions to be abandoned by meditation, so there are fifty-four. Similarly, the eight—samatha 4 and vipassana 4—are also divided into nine sections each. In these sections, counting five each except for anger, there are three hundred and sixty. Adding these two together, the innate aspects to be abandoned by meditation in the three realms are four hundred and fourteen. The way to abandon these is that what is to be abandoned by seeing is imputed conceptually, so it is abandoned merely by seeing the nature of the four truths. But what is to be abandoned by meditation is innate, so it cannot be abandoned merely by seeing the truth; therefore, it must be abandoned gradually through the method of meditating after seeing. Regarding the actual method of abandonment, there are some differences in the views of the higher and lower vehicles. According to the lower vehicle, at the time of seeing, there are sixteen moments from the perspective of the entity. The sixteenth is the path of subsequent knowledge, the path of meditation, and the other fifteen are the path of seeing. For example, in the first of the four moments of seeing the truth of suffering, at the time of the forbearance of the dharma of suffering, the ten to be abandoned by seeing the suffering of the desire realm are abandoned. At the time of the knowledge of the dharma, the antidote wisdom arises. At the time of the subsequent forbearance, the eighteen to be abandoned by seeing the suffering of the form and formless realms are abandoned. At the time of the subsequent knowledge, the antidote wisdom arises. Similarly, the other three truths are also
Chinese
通过断除四种瀑流，断除了一百一十二种见断，对于这十六个刹那，小乘自身也有许多不同的声闻部派的观点。关于修断，大乘行者认为，只有超越世间的道才能断除烦恼，世间的道只能暂时压制，不能从根拔除。虽然事实如此，但小乘行者认为，虽然见断必须通过超越世间的道来断除，但修断可以通过世间的道来断除，因此在见断之前也有可能断除欲界的修断，这种情况被称为道超越，并且认为有入一来果和入不来果两种。断除的方式是，随着对治的智慧从小到大生起，所断的烦恼也从大到小逐渐断除，这将在后面解释。行持方面，安住于十二种修持功德，主要行持自利。如龙树所著的《玉汤》中说：“行持唯行自利。”十二种修持功德是，在九乘中说：“乞食、一坐、不后取，粪扫衣、树下住、冢间住，无上衣、独一处，如是行持修持功德。”就像所说的那样。果位方面，像这样修习后，进入获得果位的道的次第称为入流，在欲界受生一次称为一来果，从此不再在欲界受生称为不来果，这是暂时的果位。究竟的果位是获得具有了知灭尽、了知不生的两种智慧的有余涅槃和无余涅槃的阿罗汉。将这四种果位各自分为入果和住果两种，共有八种，这些果位的界限，按照下部论典的观点，是安住于见道十五个刹那，按照上部论典的观点，是资粮道者和安住于见道十五个刹那者都是入流的入果，第十六个刹那获得道后智后是入流的住果，由此断除欲界一到五种修断的是一来果的入果，断除欲界第六种修断的是一来果的住果，欲界的修
English
By abandoning the four streams, one abandons the one hundred and twelve types of what is to be abandoned by seeing. Regarding these sixteen moments, even the Lesser Vehicle itself has many different views among the Sravaka schools. As for what is to be abandoned by meditation, the Mahayana practitioners believe that only the path that transcends the world can eliminate afflictions, while worldly paths can only temporarily suppress them and cannot eradicate them from the root. Although this is the case, the Lesser Vehicle practitioners believe that while what is to be abandoned by seeing must be abandoned through the path that transcends the world, what is to be abandoned by meditation can also be abandoned through worldly paths. Therefore, it is possible to abandon what is to be abandoned by meditation in the desire realm even before what is to be abandoned by seeing. Such a situation is called 'path transcendence,' and it is believed that there are both those who enter the state of once-returner and those who enter the state of non-returner. The way of abandoning is that as the antidote wisdom arises from small to large, the afflictions to be abandoned are gradually abandoned from large to small, which will be explained later. As for conduct, one abides in the twelve qualities of purification and mainly engages in benefiting oneself. As Nagarjuna says in his 'Yuthang,' 'Conduct is solely for the benefit of oneself.' The twelve qualities of purification are, as stated in the Nine Vehicles, 'Begging for alms, sitting in one seat, not taking later, using discarded robes, dwelling under trees, dwelling in cemeteries, having no upper garment, being solitary, thus practicing the qualities of purification.' As for the fruits, having meditated in this way, entering the stream of the path of attaining fruits is called stream-enterer, taking birth once in the desire realm is called once-returner, and not taking birth in the desire realm from now on is called non-returner, which are temporary fruits. The ultimate fruit is attaining the Arhat who possesses the two wisdoms of knowing exhaustion and knowing non-arising, with remainder and without remainder. Each of these four fruits is divided into two, entering and abiding, making a total of eight. The boundaries of these states, according to the lower Abhidharma, are abiding in the fifteen moments of the path of seeing. According to the higher Abhidharma, both those on the path of preparation and those abiding in the fifteen moments of the path of seeing are entering the stream-enterer. The sixteenth moment, having attained the subsequent knowledge of the path, is the abiding fruit of the stream-enterer. By this, abandoning one to five of what is to be abandoned by meditation in the desire realm is entering the once-returner. Abandoning the sixth of what is to be abandoned by meditation in the desire realm is the abiding fruit of the once-returner. What is to be abandoned by meditation in the desire realm