Chinese
食用油脂和动物脂肪也会衰退，之后食用稻米等食物。这也因储存而衰退，进而产生耕作挖掘的劳作。如此这般，三界本身，五蕴即色、受、想、行、识，以及五根。五肢即头、手、双脚，以及五脏。五脏即心、肺、肝、肾、命脉。五境即色、声、香、味、触，以及五毒。贪欲、嗔恨、愚痴、傲慢、嫉妒。五心即各种混合之心等，以及五意即普遍寻求之意等，以及五种分别念。所取之境，能取之心，就在轮回中如此迷惑成立。由迷惑无明所产生的二元显现就是这样。譬如快速旋转的轮子一般。从一个到另一个地 轮转。相续不断，不从轮回中解脱，恒常轮转，长久安住。如是，从迷惑之基中，如此转变，广为宣说，各种显现。那么，它们没有解脱之法吗？如同从绳子上见到蛇一般。并非如此，譬如当士夫根识不清净之时，执著于此。内外眼花缭乱，如同见到毛发乱坠，以及将绳子看成蛇一般，执著于器情二者，这些并非真实成立，如同蛇和绳子一般。贪执。如果对此进行观察，真实而言，就是绳子本身。蛇并不成立。觉性本身，本来清净，器情本来不成立，是空性。胜义谛中不成立，仅是世俗谛中显现的现象。蛇是世俗显现，见到它本身就认为是真的。绳子是真实的，没有蛇的显现，绳子是真真切切的。譬如高空中的鸟儿飞翔，高空和鸟儿没有关联地存在一般。二谛的自性是。如同鸟儿栖息在高空中一般，世间仅是世俗谛。在真实性上，从胜义谛的角度而言，没有关联。从空性之界中。风等诸要素本来不成立，是空性。于其自性中，于本来清净中解脱，通过证悟，一切自解脱，在完全清净的觉性中，一切解脱。觉性空明广大。那么，三界如何解脱呢？所依有情众生，他们全部在具足三身五智中，就是心要本身
English
Eating oil and animal fat also declines, and then eating foods such as rice. This also declines due to storage, which leads to the labor of plowing and digging. Thus, the three realms themselves, the five aggregates, namely form, feeling, perception, formation, and consciousness, as well as the five faculties. The five limbs are the head, hands, two feet, and the five vital organs. The five vital organs are the heart, lungs, liver, kidneys, and life force. The five objects are form, sound, smell, taste, and touch, as well as the five poisons. Desire, hatred, ignorance, pride, and jealousy. The five minds are various mixed minds, etc., and the five mental faculties are the mind that seeks everywhere, etc., and the five kinds of conceptual thoughts. The object to be grasped, the mind that grasps, is confused in samsara in this way. Such is the dualistic appearance that arises from delusion and ignorance. Like a rapidly spinning wheel. From one to another rotating. Continuously, without liberation from samsara, constantly rotating, abiding for a long time. Thus, from the basis of delusion, in this way, transformation, extensively explained, various appearances. Then, is there no method of liberation from them? Like seeing a snake from a rope. It is not so, for example, when the faculties of a person are impure, they cling to it. The inner and outer eyes are blurred, like seeing falling hairs, and seeing a rope as a snake, clinging to both the container and its contents, these are not truly established, like a snake and a rope. Attachment. If one examines this, in reality, it is the rope itself. The snake is not established. The nature of awareness itself, originally pure, the container and its contents are originally not established, they are emptiness. Not established in ultimate truth, only appearing as phenomena in relative truth. The snake is a relative appearance, seeing it itself is considered true. The rope is real, there is no appearance of a snake, the rope is truly true. For example, like a bird flying in the high sky, the high sky and the bird exist without connection. The nature of the two truths is. Like a bird resting in the high sky, the world is only relative truth. In reality, from the perspective of ultimate truth, there is no connection. From the realm of emptiness. The elements such as wind are originally not established, they are emptiness. In its essence, liberated in original purity, through realization, all is self-liberated, in the completely pure nature of awareness, all is liberated. Awareness is empty, clear, and vast. Then, how are the three realms liberated? The dependent sentient beings, all of them, in possessing the three bodies and five wisdoms, is the very essence itself.