English
Road is the road, reason, practice, determination. For these, there are sixteen wisdoms of abandonment. First is knowing suffering, knowing the dharma of the origin of suffering, knowing forbearance, and knowing the dharma of knowing forbearance. The first is view. The second is not being afraid of its meaning. The third is meditation. The fourth is not being afraid of its meaning. The other three are also explained by this. That is, from the classification of eight reasons, realizing the meaning of the four truths, completely abandoning, the sixteen wisdoms equip and practice diligently, reaching extreme tranquility. Like stream-enterers, etc., practicing in sequence, the enemy of afflictions goes to the land of peace. Thus it is said. View is the realization of the selflessness of the person, and the self of phenomena. The self of the person is divided into two: the self of the person born together and the self of the person made on purpose. The classification of reasons is: clinging to the aggregates of the five skandhas as self and mine, it is called the self born together. Thus it is said. Based on this, the views of the tirthikas arise. Ordinary beings, in the stream of the five skandhas, the mind does not distinguish, clinging to it as self, and based on this, the self that is perversely conceived by the tirthikas, realizing that it has no self-nature. Second, the self of phenomena is divided into two: the object to be grasped and the mind that grasps. On the object to be grasped, the self is not established, because it has no self-nature, but the shravakas have small wisdom, fearing that they will fall into the nihilistic view of the tirthikas, so they think that subtle particles exist. On this, the Sautrantikas and the Vaibhashikas disagree on the way the particles are established. The Sautrantikas think that they are like book pages or piles of grain, touching without sticking. The Vaibhashikas think that they are like yak tails or ne sing, surrounded by intervals. That is: This appearance is just an illusion. It does not exist in reality. If it becomes an extreme nihilistic view, that is not okay. So I did not show it to the shravaka children. Thus it is said. On the mind that grasps inwardly, the self is not established, although the ground of all is originally pure, but the shravakas have small wisdom, concealing the alaya-vijnana, thinking that it is momentary with arising and ceasing. The Blessed One said so. That is: Taking and consciousness are deep and subtle, all seeds flow like a stream of water. If you cling to it as self, that is not okay. So I did not show it to the shravaka children. Thus it is said.
Chinese
所取对境是外境的微尘组成。能取的识是刹那，具有决定四谛的所依。经部和毗婆沙部的两种观点，对外境微尘进行辩论。这样说。守护的戒律是守护二百五十条戒。修习的禅定是：智慧者了知一切生起是轮回的因，为了对治贪欲，通过不净等对治的六门，遮止六识的集合而入于止息。行为是：因为发心狭小，即使行为是为了他人，也以自身为目标，即使想要利益他人，也不会生起慈悲。行为如同国王的俘虏，自身的解脱。这样说。果实是四双八辈士夫。神道取舍是修习过去、现在、未来三世的佛陀或者世尊释迦牟尼佛。心髓是念诵牟尼。坐姿是心不在焉和诉说悲伤的话语等。应学之处，取舍之道是舍弃十不善业。像舍弃荆棘一样舍弃敌人和烦恼。像接受药物和食物一样接受十善业。而且共同的有十种认识：对于杀生，要有如毒药般的认识。对于衣服，要有如伤口包扎般的认识。对于烦恼，要有如毒蛇般的认识。对于食物，要有如老夫妇吃儿子肉般的认识。对于利养恭敬，要有如罗网和陷阱般的认识。对于上师三宝，要有如珍宝般的认识。对于佛法，要有如良好道路般的认识。对于佛陀的教法，要有如黄金般的认识。对于戒律，要有如装饰品般的认识。对于法性显现，要有如在黑暗中点燃灯火般的认识等十种认识。这些是从自在金刚桥中宣说的。第二是六种圆满：处所是瓦拉纳西的清凉室。导师是释迦牟尼佛。眷属是八位殊胜者或者十六位等等。法是四谛，声闻乘。必要是从外道常断自续派所认为的解脱。何处对何人以何法宣说，为何必要等，这是声闻乘的六种圆满。这样说。如果想知道如何将这些意义付诸实践，详细的解释可以从上面得知。应该实践的是：前行十种智慧的第一个是以四谛的方式，了知一切痛苦都是从不善的因中产生而舍弃，以及
English
The object to be grasped is composed of external dust. The consciousness that grasps is momentary, having the basis of certainty in the four truths. The two views of the Sutra School and the Vaibhashika School debate about external dust. So it is said. The discipline to be protected is protecting the two hundred and fifty vows. The samadhi of meditation is: the wise knowing that all arising is the cause of samsara, to counteract desire, through the six doors of antidotes such as ugliness, blocking the collection of the six consciousnesses and entering into cessation. The conduct is: because the bodhicitta is small, even if the conduct is for the sake of others, it is aimed at oneself, and even if one wants to benefit others, compassion does not arise. The conduct is like a king's captive, one's own liberation. So it is said. The fruit is the four pairs and eight types of individuals. Taking the path of the deities is meditating on the Buddhas of the three times or the Bhagavan Shakyamuni Buddha. The essence is reciting the Muni. The posture is like being absent-minded and telling sad stories. What should be learned, the path of taking and abandoning, is abandoning the ten non-virtuous deeds. Abandoning enemies and afflictions like thorns. Taking the ten virtuous deeds like medicine and food. Moreover, there are ten common perceptions: for killing, there should be a perception like poison. For clothes, there should be a perception like a bandage on a wound. For afflictions, there should be a perception like a poisonous snake. For food, there should be a perception like an old couple eating the flesh of their son. For gain and respect, there should be a perception like a net and a trap. For the lama and the Three Jewels, there should be a perception like a precious jewel. For the Dharma, there should be a perception like a good path. For the Buddha's teachings, there should be a perception like gold. For discipline, there should be a perception like ornaments. For the manifestation of the nature of reality, there should be a perception like lighting a lamp in a dark cave, and so on, ten perceptions. These are spoken from the Empowerment Vajra Bridge. The second is the six perfections: the place is the cool chamber of Varanasi. The teacher is Shakyamuni Buddha. The retinue is eight excellent ones or sixteen, etc. The Dharma is the four truths, the Hearer Vehicle. The necessity is liberation from the views of the Tirthikas who believe in permanence, annihilation, and self-continuity. Where, to whom, by what was it taught? What is the necessity? These are the six perfections of the Hearer Vehicle. So it is said. If you want to know how to put these meanings into practice, the detailed explanations can be known from above. What should be practiced is: the first of the ten preliminary knowledges is in the manner of the four truths, knowing that all suffering arises from non-virtuous causes and abandoning it, and
Chinese
即了知烦恼是轮回，从而采取断除的方法；灭谛是了知痛苦的止息，从而现证；见、分别、语业的边际、生活、精进、正念、禅定，即八正道，了知是脱离轮回的道路，从而修习。应知痛苦，应断集谛，应现灭谛，应修道谛。这是所说之义。了知贪嗔痴三毒的止息，从而了知是身语意；了知不善是因和果，从而了知一切行为如樟脑丸般无有定准的利益和损害；了知一切法如幻象；了知幻象也是蕴、界、处内外相互依存而生起；了知包含轮回和涅槃道路的一切法是世俗谛，即方便；通过信心、意愿、诀窍、祈愿的力量了知他人心识等，修学这十种了知。虽然所有声闻乘的道都包含于此，但为了次第修习，故冠以“前行”之名。正行是“于智慧中安住而修习”，之所以作为正行，是为了稳固力量而进行明观。对此，其他论典中说，“瓦然扎”的声音是指骨头。在自己的眉间观想芥子大小的骨头明点。将心专注于此，使其逐渐增大，从而观想自己的身体和外在的显有世间一切都变成白骨。此之必要是，因为依赖女人等美妙的对境而生起贪嗔痴三毒，由此造作烦恼轮回之因，感受恶趣的痛苦。因此，为了止息痛苦之因，成就道谛，必须如此修习此诀窍。格朗丹·索南贡波说：在自己的额头上观想芥子大小的骨头明点。将心专注于此，明点越来越大，观想自己的身体成为白骨的自性。与之相应地，观想一切显有世间都成为白骨的坛城。那么，这有什么必要呢？因为现在这个身体依赖于对境和自相续而生起烦恼贪嗔痴三毒。烦恼是轮回之因，由此感受痛苦之果，因此，作为对治，修习白骨之轮，对境是不净的。
English
That is, knowing that afflictions are the cycle of samsara, and thus taking measures to abandon them; the truth of cessation is knowing the cessation of suffering, and thus realizing it; view, conception, the limits of verbal actions, livelihood, effort, mindfulness, concentration, that is, the eightfold noble path, knowing it as the path of liberation from samsara, and thus practicing. Suffering should be known, the origin should be abandoned, cessation should be realized, the path should be cultivated. This is the meaning of what was said. Knowing the exhaustion of the three poisons of attachment, aversion, and ignorance, and thus knowing it as body, speech, and mind; knowing non-virtue as cause and effect, and thus knowing that all actions are like camphor, without definite benefit or harm; knowing all phenomena as like illusions; and knowing that illusions also arise interdependently from the aggregates, elements, and sense bases, internal and external; knowing that all phenomena included in the paths of samsara and nirvana are conventional truths, that is, means; knowing the minds of others through the power of faith, aspiration, instructions, and prayers, etc., learning these ten kinds of knowledge. Although all the paths of the Hearers are included in this, it is named "preliminary" in order to practice them sequentially. The main practice is "dwelling in wisdom and practicing," which is done as the main practice in order to strengthen the power of clarity. Regarding this, other treatises say that the sound of "Varanata" refers to bone. Meditate on a bone point the size of a mustard seed at the space between your eyebrows. By focusing your mind on it, it gradually increases, and thus contemplate that your body and all external appearances and existence have become skeletons. The necessity of this is that because attachment, aversion, and ignorance arise from relying on beautiful objects such as women, this creates the cause of the cycle of afflictions, and one experiences the suffering of the lower realms. Therefore, in order to stop the cause of suffering and accomplish the truth of the path, one must practice this instruction in this way. Glen Sher Sonam Gonpo said: Meditate on a bone point the size of a mustard seed on your forehead. By focusing your mind on it, the point becomes larger and larger, and contemplate that your body is of the nature of a skeleton. Correspondingly, contemplate that all appearances and existence are a mandala of skeletons. So, what is the necessity of this? Because this present body arises from relying on objects and one's own continuum, the afflictions of attachment, aversion, and ignorance arise. Afflictions are the cause of samsara, and from this one experiences the result of the truth of suffering, therefore, as an antidote, practice the wheel of bones, the object is impure.
Chinese
因为（经中）说：由地上生起的烦恼贪嗔不会产生，由集谛断除了烦恼的根本，其果，痛苦自然而然地止息，那即是道谛。总的来说，在声闻乘的场合，导师美饰金刚说，声闻和独觉二者是舍弃所依之对治，烦恼五毒和三毒要像敌人和荆棘一样舍弃。特别是，对治贪欲，修不净观最为重要。骷髅也是不净的自性。在律藏中，世尊也对众比丘说：修不净观以对治贪欲！这样说过。因为过于强调修不净观，以至于在自己的身体上生起不净的念头，很多比丘因此丧命的史实也有。像这样，不净观的修法有很多，但如果归纳其要义，总的来说，《亲友书》中说：身体最终变成灰烬，最终干枯，最终分离，最终是不净的，没有精华，完全毁坏，腐烂，变成碎块，请了知其具有分离的自性。特别是，为了遣除对女人的贪执，修不净观的方法是：那里面说：不看别人的妻子，即使看到，对年龄相仿的，生起母亲、女儿和姐妹的念头，如果生起贪执，就如实地思维不净。这样说过。因此，窍诀是不看女人，如果一定要看，对年长的，生起母亲的念头，对同龄的，生起姐妹的念头，对年轻的，生起女儿的念头，从而从贪执中解脱出来。如果这样还不能解脱，就要修不净观。这样说过。像这样，修不净观的方法是：那里面说：年轻女人的身体，从另一方面看，是臭气熏天的，九窍常流不净，像一个装满各种不净之物的容器，难以填满，虽然用皮肤包裹着，用装饰品打扮着，但还是要从另一方面去看待。这样说过，要像这样修。像这样，因为贪恋欲望的缘故，才会在轮回中流转。那里面说：欲望是产生衰败的原因，胜者以金巴果为例说明。要舍弃这些欲望，因为这些欲望的铁锁，将这个世界束缚在轮回的监狱中。这样说过，一定要在相续中生起舍弃欲望的方法。那也