Chinese
因为执著于胜妙，所以会对这些产生邪见。两种胜妙执著，是因为执著于见解为殊胜和清净解脱等，因此对此产生错误的理解。怀疑是对治品产生邪见，因为对于真谛会产生两种不同的想法。无明是对于境和见等一切产生邪见，因为与一切烦恼相应。总的邪见是指十种烦恼都是痛苦和集谛的因，业的集谛是指这十种烦恼以直接或间接的方式引发，烦恼是从先前的因产生后来的果。痛苦是烦恼的果。痛苦和集谛也是这十种烦恼的基础，因为它们也是以有漏的行作为因和果而产生的。因此，对于痛苦和集谛，一切烦恼也以其因和基础而产生邪见。由于烦恼的力量，会对轮回感到非常欢喜，对于与此不相符的灭谛和道谛所包含的清净之法，会视为悬崖而感到恐惧，并且颠倒地理解。因此，一切十种烦恼都会因为产生对灭道之恐惧而产生邪见。外道徒们说：“雪花、香花、茉莉花，牛奶、乳酪、珍珠色，撑伞持柄之形状，胜者说是解脱。”像这样将解脱和解脱的方法妄加设定为其他，因此产生邪见。存在于哪个界和不存在于哪个界是指，除了嗔恚之外，其他的烦恼都存在于三界之中，而嗔恚只存在于欲界，不存在于上二界，因为上二界有寂止的相续，并且没有普遍恼害的对境。与哪种感受相应是指，贪欲在欲界与五种识聚相应者是与乐受相应。与意识聚相应者是与意乐相应。
English
Because of clinging to the superior, one will have wrong views about them. The two kinds of clinging to the superior are because of clinging to views as superior and pure liberation, etc., therefore one has wrong understanding about them. Doubt is having wrong views about the antidote, because one has two different thoughts about the truths. Ignorance is having wrong views about all objects and views, etc., because it is associated with all afflictions. The general wrong view is that all ten afflictions are the cause of suffering and the origin of suffering. The origin of karma is that these ten afflictions arise in various ways, directly or indirectly, and afflictions arise from the previous cause to the later effect. Suffering is the result of afflictions. Suffering and the origin of suffering are also the basis of these ten afflictions, because they also arise by focusing on contaminated actions as cause and effect. Therefore, for suffering and the origin of suffering, all afflictions also have wrong views because of their cause and basis. Due to the power of afflictions, one will be very happy in samsara, and for the pure dharmas included in cessation and the path, which are not in accordance with this, one will be afraid because one perceives them as a cliff, and one will understand them in a reversed way. Therefore, all ten afflictions have wrong views because they generate fear of the path of cessation. The non-Buddhists say: "Snowflakes, fragrant flowers, jasmine flowers, milk, cheese, pearl color, the shape of holding an umbrella, the Victorious One said is liberation." Like this, they falsely set up liberation and the methods of liberation as other things, therefore they have wrong views. Which realm exists in and which realm does not exist in means that, except for anger, all other afflictions exist in all three realms, while anger only exists in the desire realm and does not exist in the upper two realms, because the upper two realms have a continuum of tranquility and there is no object of universal harm. Which feeling is associated with means that, desire in the desire realm, those who are associated with the five aggregates of consciousness are associated with the feeling of pleasure. Those who are associated with the aggregate of consciousness are associated with mental pleasure.
Chinese
如果说不是身体的快乐，那是因为在欲界没有与心相应的快乐的缘故。两种（身体的快乐和心的快乐）在持续灭尽时，与舍受相应。因为产生喜悦的缘故，所以不是痛苦和不悦。初禅和二禅也是这样。不同之处在于，在这些禅定中，前三种识的相应者只有身体的快乐，而意识及其眷属则与心的快乐和喜悦两种都相应。第三禅中，因为对喜悦没有贪执，所以没有心的快乐。因此，当与快乐相应的那个（喜悦）灭尽时，就与舍受相应。在那之上，因为对快乐也没有贪执，所以只与舍受相应。愤怒是五种识的眷属是痛苦，而意识的眷属是不悦，这两种在灭尽时，与舍受相应，但不是快乐和喜悦，因为产生不悦的缘故。我慢在欲界与喜悦相应，在灭尽时与舍受相应，但不是不悦，因为产生喜悦的缘故，也不是快乐，因为是与心相应的缘故。在初禅和二禅中，因为有与心相应的快乐，所以也与快乐相应。在第三禅中，与与心相应的快乐和舍受两种相应。在那之上，则只与舍受相应。所谓的与心相应的快乐是什么呢？就是意识眷属的寂静的感受，它能使具有感官的身体感到寂静，能带来利益。在欲界，因为没有禅定，所以意识眷属的寂静的感受，并不能给具有感官的身体带来利益。因此，那不被称为与心相应的快乐。当获得禅定时，那个意识眷属的寂静的感受，因为被禅定所调伏，所以能给具有感官的身体带来利益，因此是快乐，并且因为以喜悦的方式给心带来利益，所以被称为喜悦。除了邪见之外的四种见解也和慢一样。
English
If it is said that it is not bodily pleasure, it is because there is no mental pleasure in the desire realm. Both (bodily pleasure and mental pleasure) are associated with equanimity when they continuously cease. Because of the arising of joy, it is never suffering or displeasure. The first and second dhyanas are also the same. The difference is that in these dhyanas, the associates of the first three consciousnesses are only associated with bodily pleasure, while the consciousness and its retinue are associated with both mental pleasure and joy. In the third dhyana, because there is no attachment to joy, there is no mental pleasure. Therefore, when that which is associated with pleasure (joy) ceases, it is associated with equanimity. Above that, because there is no attachment to pleasure either, it is only associated with equanimity. Anger is that the retinue of the five consciousnesses is suffering, and the retinue of the consciousness is displeasure. When these two cease, they are associated with equanimity, but not with pleasure and joy, because displeasure arises. Pride is associated with joy in the desire realm, and with equanimity when it ceases, but not with displeasure, because joy arises, and not with pleasure, because it is associated with the mind. In the first and second dhyanas, because there is mental pleasure, it is also associated with pleasure. In the third dhyana, it is associated with both mental pleasure and equanimity. Above that, it is only equanimity. What is called mental pleasure? It is the tranquil feeling of the consciousness retinue, which makes the body with senses feel tranquil and brings benefit. In the desire realm, because there is no samadhi, the tranquil feeling of the consciousness retinue does not bring benefit to the body with senses. Therefore, that is not called mental pleasure. When samadhi is attained, that tranquil feeling of the consciousness retinue, because it is subdued by samadhi, brings benefit to the body with senses, therefore it is pleasure, and because it benefits the mind in a joyful way, it is called joy. The four views other than wrong view are also like pride.