Chinese
吃油脂和油膏也衰退，之后食用稻米等食物。那也因储存而衰退，从而产生耕作的劳作。如此三界本身，五蕴即色、受、想、行、识，以及五根。五肢即头、手、双脚，以及五脏。心、肺、肝、肾、命脉。五境即色、声、香、味、触，以及五烦恼。贪欲、嗔恨、愚痴、傲慢、嫉妒。五心即各种聚集的心等，以及五意即普遍寻求的意等，以及五分别念。所取境，能取心，就在轮回中如此迷惑成立。从迷惑无明产生的二取境，就像那样。例如像快速旋转的轮子一样。从一个到另一个 旋转。相续不断，不从轮回中解脱，恒常旋转，长久安住。如此从迷惑之基，如此颠倒，广说各种显现。那么那些没有解脱之法吗？如果这样问，就像从绳子上看到蛇一样。那不是，例如士夫根不净时执著于彼。内外眼睛昏花，把毛发和绳子看成蛇一样，像这样执著为器情二者，这些不是真实成立的，就像蛇和绳子一样。贪著。那也如果观察，真实是绳子本身。蛇没有成立。觉性本身本来清净，器情本来没有成立，是空性。胜义中没有成立，只是名言中显现为有色。蛇是名言显现，像那样见到，见到即是真实。绳子是真实本身，没有蛇，是显现，意思是绳子是真真实实。例如高处有鸟，鸟飞，高处和鸟没有关联而存在一样。二谛的自性是。像高处有鸟栖息一样，世间只是名言。在真实本身上，从胜义的角度没有关联。从空性之界中。风等的生处本来没有成立，是空性。在那的体性中，于本来清净中解脱，通过证悟，一切自解脱，在完全清净的觉性本身中一切解脱。觉性空明广大。那么三界如何解脱呢？如果这样问，所取的一切有情，那些全部是具足三身五智的精华本身
English
Eating grease and tallow also declines, and then consuming foods such as rice. That also declines due to storage, thereby giving rise to the labor of plowing. Thus, the three realms themselves, the five aggregates, namely form, feeling, perception, formation, and consciousness, as well as the five faculties. The five limbs, namely the head, hands, two feet, and the five viscera. Heart, lungs, liver, kidneys, and life force. The five objects, namely form, sound, smell, taste, and touch, as well as the five afflictions. Desire, hatred, ignorance, pride, jealousy. The five minds, namely the mind that gathers various things, etc., as well as the five intentions, namely the intention that seeks everywhere, etc., as well as the five discriminations. The object to be grasped, the mind that grasps, thus in samsara, delusion is established. The dualistic appearance of objects arising from delusion and ignorance is like that. For example, 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, thus inverted, various appearances are extensively explained. Then, are there no means of liberation from those? If asked, it is like seeing a snake from a rope. That is not so; for example, when a person's faculties are impure, they grasp at that. When the inner and outer eyes are blurred, seeing hairs and ropes as snakes, like that, grasping at the container and its contents as two, these are not truly established, just like snakes and ropes. Attachment. That also, if examined, is truly the rope itself. The snake is not established. Awareness itself is primordially pure, the container and its contents are primordially unestablished, they are emptiness. They are not established in the ultimate sense, but merely appear as colored forms in the conventional sense. The snake is a conventional appearance; seeing like that, seeing is truth. The rope is truth itself; there is no snake, it is an appearance; the meaning is that the rope is truly true. For example, like a bird in the sky, the bird flies, the sky and the bird are unrelated and exist. The nature of the two truths is. Like a bird perched in the sky, the world is merely conventional. In truth itself, from the perspective of the ultimate, there is no connection. From the realm of emptiness. The elements such as wind are primordially unestablished, they are emptiness. In that essence, liberation in primordial purity, through realization, everything is self-liberated, in the completely pure awareness itself, everything is liberated. Awareness is empty, clear, and vast. Then, how are the three realms liberated? If asked, all sentient beings, those are all the essence itself, possessing the three bodies and five wisdoms.