English
etc., are gradually abandoned by seeing the self-nature of the four noble truths. Therefore, in the peak of existence, only the suffering to be abandoned by sight is abandoned, from the one gate of the category to be abandoned, to the four of desire, anger, pride, and ignorance, which are also to be abandoned by meditation, so up to the five gates. Among the thirty-six subtle attachments of desire, anger is only absent in the upper realms, because in the upper realms, the mind stream is moistened by tranquility, and there are no nine objects of universal torment. Those nine objects are: harming me, harming me now, and harming me in the future; the same three for my friend; and benefiting my enemy, etc., three, totaling nine. Except for anger, the remaining to be abandoned by sight and meditation are the same as the sight and meditation to be abandoned in the form realm and the formless realm as in the desire realm. Therefore, in the desire realm, there are thirty-six to be abandoned by sight and meditation, in the form realm there are thirty-one, and in the formless realm there are thirty-one. Thus, the total of what is to be abandoned in the three realms is considered to be ninety-eight. Among them, the imputed is abandoned merely by seeing the truth, while the innate, although not abandoned merely by seeing the truth, is abandoned by long habituation. Those ninety-eight to be abandoned, if divided from the perspective of realms, grounds, and aspects, will become two hundred and fifty-two. Some Vaibhashikas consider the first two views to be innate, so they also consider them to be abandoned by meditation. These ten afflictions also apply to the four noble truths without distinction, therefore, in the desire realm there are forty to be abandoned by sight, and six to be abandoned by meditation. In the upper realms, except for the absence of anger, the rest is the same, so the total of the three realms is one hundred and twelve to be abandoned by sight, and sixteen to be abandoned by meditation. If divided from the perspective of realms and grounds, it is said to become four hundred and fourteen. In the Establishment Treatise, it is said that the latter three truths do not have the first two views, but otherwise the rest is the same as this. This part is very important and subtle, so it is written separately. Second, showing by what antidote they are destroyed. If the afflictions to be abandoned by sight and meditation are necessarily abandoned only by their own antidotes, is that pervasive? It is not necessarily pervasive, there are cases of being pervasive and not being pervasive. For example, the suffering to be abandoned by sight arising from the peak of existence, etc., whatever subtle attachments are to be destroyed by the four tolerances that follow the knowledge of suffering, are only the sight to be abandoned itself, that is, the peak of existence.
Chinese
因为没有断除世间道的缘故。 那些从无余依处以下所生的见断，由圣者以见道法和随法忍各自断除，由世间人以具有寂静和粗猛相的两种世间禅道断除。忍所不能摧伏的，必定只能由已逝和未逝的禅道断除。对此，经部宗和瑜伽行派认为凡夫不可能断除见断，因为如果由世间禅道断除，那么具有禅定的凡夫就会产生以欲为目标的邪见、常见、无因见等，并且说世间道不能断除修断的种子。毗婆沙师说，经中说具有禅定和神通的人断除杀生，死后会堕入地狱，这是因为天眼错误地执取了原因，认为没有结果吗？就像天授向世尊祈求小事时神通消失一样，这是考虑到禅定之心消失和产生见解是同时的。如果认为获得了烦恼的种子，即使世间道断除了，以后还会产生，因为过去的事物是实有的，这样说也不太合理。应该认为这个断除暂时不存在。第二是差别，分为见解的差别和慢的差别两种。第一种分为正文和 附带说明其他颠倒的见解两种。第一，以有漏为目标的见解都类似于坏聚见和烦恼，但以总名安立差别，对五取蕴，以识为我和，其他四蕴为可支配的我所，或者以名四蕴为我和，色蕴为我所。以我为目标，要么执着于常断二边，要么一切目标和行相颠倒都是邪见，执着于断灭的断见也是诽谤。就像所有的酥油都有气味，但气味大的酥油才叫酥油气味一样，这完全是诽谤，因为本来有四谛却认为没有。注释中说：像执着见解等，省略了“等”字。就像前面三种见解等成为主要的有漏近取
English
Because there is no worldly path to abandon. Those view-abandonments arising from the base of the remainderless realm are abandoned by the noble ones through the path of seeing, the Dharma, and subsequent forbearance, each accordingly, and by worldly individuals through the two worldly meditative paths possessing both tranquility and agitation. What cannot be overcome by forbearance must necessarily be abandoned only by the meditative path of the past and the future. In this regard, the Sutra School and the Yoga School assert that it is impossible for ordinary beings to abandon view-abandonments, because if they were abandoned by the worldly meditative path, then ordinary beings possessing meditative concentration would generate wrong views aimed at desire, such as eternalism, nihilism, and the like. Furthermore, they say that the seeds of abandonment through meditation cannot be abandoned by the worldly path. The Vaibhashikas say that the sutra states that one who possesses meditative concentration and clairvoyance abandons killing, but upon death, will be reborn in hell. Does this mean that the divine eye has mistakenly grasped the cause, thinking that there is no result? It is like when Devadatta requested a small favor from the Bhagavan, his magical powers diminished. This is considering that the loss of the meditative mind and the arising of views occur simultaneously. If it is asserted that the seeds of affliction are obtained, even if the worldly path abandons them, they will arise later because the past phenomena are substantially existent. However, this assertion does not seem reasonable. It should be considered that this abandonment is temporarily non-existent. The second is the distinction, which is divided into the distinction of views and the distinction of pride. The first is divided into the main topic and an additional explanation of other inverted views. First, all views that focus on contaminated objects are similar to the view of the aggregates and afflictions. However, by applying a general name to a specific, the five aggregates of clinging are viewed as follows: consciousness is seen as the self, and the other four are seen as the possessions to be controlled by the self; or the four mental aggregates are seen as the self, and the form aggregate is seen as the possessions. Focusing on that self, one either adheres to the extreme of permanence or annihilation, or all objects and inverted aspects are wrong views. Although the part of the extreme of clinging to annihilation is also a denial, just as all butter has a smell, but butter with a strong smell is called butter with a strong smell, this is entirely a denial, because it sees the four truths as non-existent when they exist. The commentary says: Like clinging to views, etc., the word "etc." is omitted. Just like the first three views, etc., become the main contaminated aggregates of clinging.
Chinese
五蕴被圣者舍弃，执着于低劣的，视安乐清净等为殊胜、主要、特别超胜的圣洁；以及视自在等非世间之因为因；以及视侍奉五火等非升天之因为因；以及仅是戒律（防止邪淫之对治）和装束、仪轨以及身语之行为的禁行；以及数论派瑜伽之知识等，视其为能清净罪垢、解脱束缚、必定从轮回中解脱的解脱道，这些都被称为持戒与禁行等为殊胜。仅是禁行被色蕴所摄，不仅如此，也执着其他蕴为殊胜，因此是对五蕴而言的。如此一来，这些就是五种见解。这五种见解的作用是作为一切见解的基础，阻碍中道，断绝善根并执着于不善，对邪见显现执着，以及是徒劳无果之业。第二，如果说自在等非因为因的这种持戒禁行殊胜之见，为何不是集谛所断，因为因是集谛，而这是错误地进入其中。如果这样说，那么对自在、生主和我和合等非因为因显现执着，这是因为以常常见和有我见颠倒而深入其中。因此，持戒与禁行殊胜之见，仅仅是苦谛所断。为了以无我来清净我，因此执着蕴为清净，以及见到无常，从而断除对常恒自在等的执着。因此，自己认为前者已经舍弃，后者则无法舍弃。这不是别人说的，经过考察并不合理，因此宣说瑜伽行派的观点才是最好的。不仅是常我颠倒，还说了其他的颠倒，即清净安乐常我四种，以及心颠倒、认识颠倒也说了。坏聚见是执着我见颠倒，边执见的一半是执着常见颠倒，持见殊胜是执着清净安乐见颠倒，因此边执见等是一又二分之一个见。
English
The five aggregates are abandoned by the noble ones, clinging to the inferior, regarding happiness and purity as supreme, principal, especially superior holiness; and regarding Isvara (自在) etc., as causes when they are not worldly causes; and regarding serving the five fires etc., as causes when they are not causes for ascending to higher realms; and merely the vows that are antidotes to immoral conduct, and the attire, rituals, and the determination of the actions of body and speech; and the knowledge of Samkhya yoga, etc., regarding them as paths to liberation that purify the stains of sin, liberate from bondage, and certainly liberate from samsara, these are called clinging to discipline and vows as supreme. Merely vows are included in the form aggregate, not only that, but also clinging to other aggregates as supreme, therefore it is about the five aggregates. Thus, these are five kinds of views. The function of these five is to serve as the basis for all views, to obstruct the Middle Way, to cut off roots of virtue and cling to non-virtue, to manifest attachment to wrong views, and to be works of futile effort. Secondly, if the view of clinging to discipline and vows as supreme, which regards Isvara etc., as causes when they are not causes, why is it not abandoned by the origin of suffering, since the cause is the origin of suffering, and this is wrongly entering into it. If so, then the manifest clinging to Isvara, the Lord of Beings, and the Self, etc., as causes when they are not causes, is because they are deeply involved with the perverted views of permanence and self. Therefore, the view of clinging to discipline and vows as supreme is only to be abandoned by seeing suffering. In order to purify the self with non-self, therefore clinging to the aggregates as pure, and seeing impermanence, thereby abandoning clinging to the eternal Isvara etc. Therefore, one thinks that the former has already been abandoned, and the latter cannot be abandoned. This is not what others say, after investigation it is unreasonable, therefore it is said that the view of the Yogacara school is the best. Not only the perversions of permanence and self, but also other perversions are mentioned, namely the four: purity, happiness, permanence, and self, and also the perversions of mind and the perversions of perception are mentioned. The view of the perishable is the perverted view of clinging to self, half of the extreme view is the perverted view of clinging to permanence, and the view of clinging to the supreme is the perverted view of clinging to purity and happiness, therefore the extreme view etc. are one and a half views.