English
Third, regarding the distinctions, there are three points: the distinction of differentiation and the distinction of realization. The first point is: through the four factors of decisive discrimination, the initial arising of abandonment and realization is the heat stage; the arising increases, it is the peak stage; the increase is stable, it is the forbearance stage; the stability is complete, it is the supreme mundane dharma. The objects of these are the four truths like illusions. The essence is single-pointed concentration and the wisdom that cuts off superimpositions, that is, the union of calm abiding and insight. Among them, the heat and peak stages have five faculties, and the forbearance and supreme mundane dharma have five powers. How they are endowed has already been mentioned above. Each of the four aspects of conformity also has three types: large, medium, and small. As stated in the Ornament of the Sutras: Thus, the aspects of conformity of decisive discrimination are small, medium, and large. Second, regarding the distinction of realization, there are two: equality and subsequent attainment, and the distinction of intelligence and reason. First, is there a difference between equality and subsequent attainment, which are the basis of conformity? The equality stage only realizes the mere appearance of all dharmas, and there is no difference in the object of subsequent attainment. However, since the realization of all dharmas related to the essence of dharmas has differences in size, there is no contradiction. Second, to which of intelligence or reason does the equality stage, which is the basis of conformity, belong? Some consider it to be directly in accordance with yoga, and some consider it to be inverted decisive consciousness. The reasons why these are unreasonable have already been refuted by the wise, so they will not be elaborated here. Thus, these two stages of accumulation and application, because they possess realization, are separated from the purification of the worldly path, so they are called the stage of ordinary beings. Because they possess all the afflictive dharmas, they are called the stage of childish beings, which is the designation of being in accordance with the path and the stage of aspirational conduct. As stated in the Ornament of the Sutras: Ordinary childish beings have neither the path nor the ground, nor the nature of the path, so how can they establish the fruit? Third, the fruit is the path of seeing that will be explained. Third and fourth, the nature of the path of seeing has two aspects: the nature of the obscurations to be abandoned and the nature of the antidote path. First, there are also two: the nature of what is to be abandoned and how to abandon it. First, there are also the two abandonments of seeing and cultivation. Among the abandonments of seeing, the obscuration of knowledge should be understood implicitly, and here there are three types of afflictive obscurations to be abandoned by seeing.
Chinese
即：因、体性、果。第一者有四：因之缘由，声闻乘先前已断除，先前所留下的习气，自缘，不如理作意之分别念，显现为所缘缘二者。彼之无间缘，即先前的识。如《俱舍论》云：微细烦恼断除速，思维近处及境时，不如理作意生起，诸烦恼皆得生。如是说。习气之安立者，即先前无始者。如《俱舍论》云：先前的识所安立之能力，即是习气之安立。如是说。第二体性有三：见之近取因之体性，词义，分类。第一者，何为见道之所断之近取因。第二者，以新显现见法性而断除，即是见断。如《俱舍论》云：如芽等次第生起后，如断树之种子般，如是见彼之体性，见断诸法即得灭。如是说。第三分类有二，声闻乘而言，欲界之四谛中，苦谛之十种，集谛灭谛二种，除却萨迦耶见、戒禁取见、见取见三种外，其余七七种，道谛之见聚二种，未证悟故有八种，或成二聚。如《俱舍论》云：彼与十种及七七八，三种见二未证悟。如是说。上二界无嗔恚，彼等成九、六、七种，故成二十八种二者，总计二十八种。第二大乘而言，身体之分类，有见者，无见者，见十种。第一者，于五蕴执着为人我，坏聚见，于五蕴执着为常断二边，边见，执持究竟之见，邪见，随顺世俗胜义而执着为邪见，于恶见而安忍，见取见，与恶见相关之恶行而安忍，执持戒律与苦行为殊胜，戒禁取见，即五见，以及于非真实之境而显现贪着之贪欲，些许于一切中恼害之嗔恚，心识以人我不了解世俗实相之无明，以我见为根本而生起之骄慢我慢。
English
That is, cause, nature, and result. The first has four: the cause of the cause, the habit previously abandoned by the Hearers, the self-cause, the non-virtuous conceptualization, appearing as the object-cause. The immediate cause of that is the previous consciousness. As the Treasury of Knowledge says: 'Subtle afflictions are quickly abandoned, when thinking of nearby places and objects, non-virtuous thoughts arise, and all afflictions are born.' Thus it is said. The establisher of habits is the beginningless previous one. As the Treasury of Knowledge says: 'The ability established by the previous consciousness is considered the establishment of habits.' Thus it is said. The second nature has three: the characteristic of the near cause of seeing, the meaning of the word, and the classification. The first is: what is the near cause that becomes the object of abandonment on the path of seeing? The second is: abandoning by newly seeing the nature of reality, which is the abandonment of seeing. As the Treasury of Knowledge says: 'Just as sprouts and others gradually grow, like cutting the seed of a tree, so too, seeing that very nature, the abandonments of seeing will be reversed.' Thus it is said. The third classification has two: According to the Hearers, in the four truths of the desire realm, there are ten of suffering, two of origin and cessation, and except for the three of the view of the aggregates, the view of holding to moral discipline, and the view of holding to asceticism, there are seven each. In the truth of the path, there are two groups of views. Because of non-realization, there are eight, or they become two groups. As the Treasury of Knowledge says: 'That and ten, and seven, seven, eight, three views, two non-realizations.' Thus it is said. The two upper realms have no anger, so they become nine, six, and seven, thus becoming two of twenty-eight, totaling twenty-eight. According to the Mahayana, the classification of the body, those with views, those without views, and ten views. The first is: clinging to the five aggregates as a person, the view of the aggregates, clinging to one extreme of permanence or annihilation in the five aggregates, the view of the extreme, the wrong view of holding to conventional and ultimate truths, enduring wrong views, the view of clinging to views, enduring bad behavior related to bad views, holding to moral discipline and asceticism as supreme, the five views, and some desire that is manifestly delighted in non-true objects, some hatred that torments in every way, the ignorance of the mind that does not understand the conventional state of affairs, and the pride that arises from relying on the view of self.
Chinese
对世俗谛生起犹豫而产生的怀疑，以及五种不正见，总共是十种。在欲界，对四种真理有十种善，总共是四十种。在上面的两个界，因为没有嗔恨，所以是三十六加十二，也就是八和十二。为什么没有嗔恨呢？因为具有根本的原因和处所。因为“这个人伤害了我，现在伤害了我，将来也会伤害我”这三种想法，以及“我伤害了我的亲人”等等，还有“我帮助了我的敌人”，“我执着”和“将会贪恋”这三种想法，因为没有折磨心智的事物这九种原因。第三个是果，从见道所断的声闻种子中，无明显现而生起，有漏的缘起顺生不会中断，最终会产生衰老、死亡和各种痛苦。如《摄类学》中所说：“无论众生是下等、中等还是上等，所有这些都是从无明中产生的，这是善逝所说的。” 第二，关于修道所断的障碍，有三种：因、体性和果。因与见道所断相同。体性有三种：修道所断烦恼的定义、词义和分类。首先是任何能被修道之路摧毁的烦恼。其次，仅仅通过看到法性无法断除，因此通过显现所见和习惯来断除，这就是修道所断。然后，通过看到真理来断除的是见道所断，因此这里没有从真理的角度进行区分。第三个也有六种：贪欲、嗔恨、傲慢、无明、有身见和边执见。第二，从界的角度来区分，有十六种：欲界有六种。由于上面的两个界没有嗔恨，所以各有五种。第三，如果仅从地的角度来区分，有欲界的地，色界的四禅定地，以及四种无色地。第三界有九种，贪欲、傲慢、无明、有身见和边执见，每一种都有九种。每一种九种中，又有大之大等等九种。因此，每一种五种都有九九八十一种。欲界的嗔恨有九种，总共是四百一十四种。第三，修道所断的果是，从相似的后世中，产生不相似的地和道。
English
Doubt arising from questioning conventional truth, and five wrong views, making ten in total. In the desire realm, there are ten virtues for each of the four truths, totaling forty. In the two upper realms, because there is no anger, there are thirty-six plus twelve, which are eight and twelve. Why is there no anger? Because it possesses the fundamental cause and place. Because of the three thoughts: "This person harmed me, is harming me now, and will harm me in the future," and "I harmed my relatives," etc., and "I helped my enemies," "I am attached," and "will become attached," because there are no nine causes of things that torment the mind. The third is the result, from the seeds of the Hearers that are abandoned by the path of seeing, ignorance manifests and arises, the contaminated dependent origination arises without interruption, and ultimately old age, death, and various sufferings occur. As stated in the Compendium: "Whatever sentient beings are inferior, middling, or superior, all of these arise from ignorance, as spoken by the Sugata." Second, regarding the obscurations to be abandoned by cultivation, there are three: cause, essence, and result. The cause is the same as that to be abandoned by seeing. The essence has three aspects: the definition of the afflictions to be abandoned by cultivation, the meaning of the term, and the divisions. The first is any affliction that can be destroyed by the path of cultivation. The second is that which cannot be abandoned merely by seeing the nature of reality, so it is abandoned by becoming accustomed to what has been manifestly seen; therefore, it is abandoned by cultivation. Then, what is abandoned by seeing the truth is abandoned by the path of seeing, so here there is no distinction made from the perspective of truth. The third also has six: desire, hatred, pride, ignorance, view of the aggregates as self, and view of holding to extremes. Second, if divided from the perspective of the realms, there are sixteen: six in the desire realm. Because the two upper realms have no hatred, each has five. Third, if divided only by the ground, there is the ground of the desire realm, the four meditative grounds of the form realm, and the four formless realms. The third realm has nine: desire, pride, ignorance, view of the aggregates as self, and view of holding to extremes, each having nine. In each of these nine, there are nine, such as the great of the great. Therefore, each of the five has nine times nine, eighty-one. The hatred of the desire realm has nine, totaling four hundred and fourteen. Third, the result of what is abandoned by cultivation is that from a similar later life, dissimilar grounds and paths arise.
Chinese
是制造障碍和受生。第二，对治所断以及断除的方式是：境是现量证悟离戏法界，有境是现量转为见道无分别智时，所断的障碍什么也观察不到，因此，不是所断就没有断除的必要。如《现观庄严论》中说：此中无何许，当应除遣事，此中亦无少，当应安立事，于真性观真，见真即解脱。因此，龙树说：解脱轮回的寂灭，您并不认可，不执著轮回，寂灭是您所宣说的。如是说。当智慧生起时，见道和修道二者，所断和断除的方式要点相同。特别是，修道九地的微小之微等生起时，修道所断的极大之极大等则会退转。如《现观庄严论》中说：九地中乃有，极大等垢染，对治微小之，微小等道净。如是。那么，理应从大到小次第生起对治，因为是从大到小次第断除所断的缘故。如果这样认为，所断说是粗大，但不是说难以断除。譬如清洗衣服上的污垢一样。第二是道，有两种，即见道和修道。第一，见道有三种，即因、体性、果。第一是，属于决择分的四加行，并且是实因法殊胜大智慧，如《经庄严论》中说：从此超胜诸世间，无上智慧离垢染，远离二取而获得。如是。第二，体性有三种，即菩萨见道的体相、词义、分类。第一是，新证悟法性的智慧，成为圆满菩提之机会的开端。这些按照次第，世间道和修道，以及第一乘的退转显现，因此在见道中表示。第二，词义是，现量证悟法性，并且是成佛之路的开端，因此称为见道。是十地之初，因此是初地。是胜义菩提心的意义，因此也称为初发心。