Chinese
根本在于烦恼。自我和众生在轮回中流转的根本原因，也就是烦恼，也有贪欲、嗔恨、我慢、无明、邪见和怀疑这六种。虽然有九种遍行等多种分类，但一切的根本都归结为贪、嗔、痴这三种毒。业的种类虽然非常多，但能将众生抛入轮回的业可以归结为三种。非福业被称为罪业，能将众生抛向恶趣。福业是指心未平等安住，欲界的善业，也就是未走向解脱道的布施和欲界的戒律等，是欲界天人和人类的因。不动业是指四禅或四无色定的等持之业，是唯一的善业，能将众生抛向色界和无色界。这一切都被未证悟实相的无明所遮蔽。由于执着轮回的蕴聚为自我，并珍爱自我，从而完全摄取，成为了轮回的因。其中，烦恼无明或愚痴，当我们自己观察自己的心时，既不了解轮回的自性，也不了解轮回从何而来。既不了解解脱的自性，也不了解获得解脱的方法是什么。也不了解这些如何成就。或许只有听闻和思考的少许理解，但如果观察自己内心的显现方式，无论看什么，都像把心放在对面的陌生国度一样，毫无头绪。这就是一种一无所知的黑暗的分别念。由于不了解实情，因此对真理产生怀疑。将本不存在的“我”执着为实有。产生一切邪见。一切邪见都是愚痴的追随者，但它是存在的。首先是对自己的身心产生贪执。在此基础上，对妻子、亲戚、侍从等内在有情产生贪执，以及对食物、衣服、受用、房屋、田地、财物、物品、地方等外在受用产生贪执。现在我们安住于对自身和受用的喜爱，这就是烦恼贪欲。依靠它，产生我慢、吝啬和嫉妒等一切。如果损害自己或自己一方
English
The root lies in afflictions. The root cause of self and sentient beings wandering in samsara, which is affliction, also has six types: attachment, anger, pride, ignorance, wrong views, and doubt. Although there are various classifications such as the nine pervasive ones, all roots are condensed into the three poisons: attachment, hatred, and delusion. Although there are extremely many types of karma, the karmas that throw beings into samsara are condensed into three. Non-meritorious karma, called sin, can throw beings into the lower realms. Meritorious karma is the virtue of the desire realm where the mind is not equally placed, that is, giving that has not gone to the path of liberation, and the precepts of the desire realm, etc., are the cause of gods and humans in the desire realm. Immovable karma is the single virtuous karma of the samadhi of the four dhyanas or the four formless absorptions, which can throw beings into the form realm and the formless realm. All of this is obscured by ignorance, which does not realize the true nature. By clinging to the aggregates of samsara as self, and cherishing self, it is completely taken and becomes the cause of samsara. Among them, affliction, ignorance, or delusion, when we examine our own minds, we do not know the nature of samsara or where samsara comes from. We do not know the nature of liberation or how to obtain it. Nor do we know how these are accomplished. Perhaps there is only a little understanding from hearing and thinking, but if we examine the way our own minds appear, no matter what we look at, it is like placing our minds in a foreign land on the other side of the mountain, without any clue. This is a kind of dark conceptualization that knows nothing. Because we do not understand the situation, we have doubts about the truth. We grasp as real the "I" that does not exist. All wrong views arise. All wrong views are followers of delusion, but it exists. First, we become attached to our own body and mind. Based on this, we become attached to inner sentient beings such as wives, relatives, attendants, etc., and to outer objects of use such as food, clothing, possessions, houses, fields, wealth, goods, places, etc. Now we dwell with joy and delight in our own body and possessions, this is the affliction of attachment. Based on this, all pride, miserliness, and jealousy arise. Furthermore, if it harms oneself or one's own side
Chinese
因此，嗔恨产生，对于自己或自己所拥有之物，若有人已造成损害或可能造成损害，当有此疑虑时，众生心中便会产生不悦，这便是愤怒或嗔恨。不仅如此，对于无情之物也会产生嗔恨，例如，对于敌人的城池感到不悦，甚至对于损害自己田地的水流等也会感到恼火。这种嗔恨若 сильно 增长，便会产生粗暴的害心、愤怒、恼火和怀恨在心等各种嗔恨的表现。这三种毒是使所有众生，无论是有情还是无情，在轮回中流转的主要原因。因此，现在无论如何也要努力断除这些，要将此付诸实践，认识到自己内心中产生的烦恼，以及由这些烦恼所引发的行为，并进行禅修。这是第三十二个修心要点。 在这些情况下，如果能了解业和烦恼的分类，将会非常有益。第二，思维解脱的因果： 此外，我必须舍弃轮回并获得解脱，那么，解脱的自性又是如何的呢？所谓的解脱，并非逃往其他地方。而是将自己心识上的烦恼，从根本上断除，使其永远不再生起，并融入法界。由于断除了烦恼，业也不需要刻意去断除，因为它们已经失去了产生果报的能力，实际上已经融入了法界。按照经藏的说法，有些是断除了种子，有些是使其无法产生果报。断除了业和烦恼，就不会产生新的轮回。旧的业报也会迅速清净。当三界轮回的所有痛苦都止息，智慧清净无染地安住时，这就被称为解脱。所谓“断除后不再返回”，指的是一旦获得解脱，就不可能再退转。获得解脱的原因是，通过无漏的智慧，证悟了无我等实相，并断除了障碍。而要获得这种智慧，需要专注一境的禅定。要获得专注一境的禅定，需要清净的戒律。
English
Thus, anger arises when there is a suspicion that harm has been done or may be done to oneself or what one possesses. When a being experiences unease in their mind, that is anger or hatred. Moreover, anger can arise even towards inanimate objects. For example, one feels displeasure towards an enemy's city, and even gets annoyed at streams that harm one's fields. As this anger grows stronger, it leads to coarse malice, rage, irritation, resentment, and various other expressions of hatred. These three poisons are the primary cause of all beings, whether sentient or insentient, wandering in samsara. Therefore, we must now strive to abandon them by putting this into practice, recognizing the afflictions that arise in our own minds, and the actions motivated by them, and then meditate. This is the thirty-second point of mind training. In these cases, it is very beneficial to understand the classification of karma and afflictions. Second, contemplating the cause and effect of liberation: Furthermore, I must abandon samsara and attain liberation. So, what is the nature of liberation? Liberation is not about fleeing to another place. It is about abandoning the afflictions on one's own mind from their very root, so that they never arise again, and dissolving into the dharmadhatu. Because the afflictions are abandoned, karma does not need to be deliberately abandoned, as it has lost the ability to produce results and has actually dissolved into the dharmadhatu. According to the language of the sutras, some seeds are abandoned, and some are made unable to produce fruit. By abandoning karma and afflictions, new samsara is not created. The remnants of old karma are quickly purified. When all the suffering of the three realms of samsara ceases, and wisdom abides purely and without defilement, this is called liberation. "Once abandoned, never returning" means that once liberation is attained, it is impossible to regress. The cause of attaining liberation is realizing the nature of reality, such as selflessness, through uncontaminated wisdom, and abandoning obscurations. The cause of that is single-pointed concentration. To attain single-pointed concentration, pure morality is necessary.
Chinese
必须的。 戒律如果以清净的出离心和无我的见解来摄持，就是解脱的有力之因。 现在为了从轮回中解脱，应当守护戒律，应当修习禅定，生起由禅定而生的智慧，反复思维无常、痛苦、空性、无我的道理。 第三十三个所缘境。 在这里，如果能略说一下寂静涅槃的共同特点，以及三学各自的特点，那就好了。 虽然寂止的引导和修习人无我也是此时的资格，但修行的重点不是放在中士道的道路上，而是围绕着大士夫的发心，因此此时只是将学习解脱道的意图作为修习的次第来实践。 以上是中士夫的修法结束。 现在是第三个，学习大士夫不共的发心，学习发心的入门，以及使之圆满的各个方面。 首先是与前面相连，一旦思维轮回的过患，就必须获得脱离轮回的涅槃。 为了获得它，我必须学习三学，那么，所要获得的涅槃可以分为三种菩提：声闻菩提、缘觉菩提、圆满菩提。 在这三种菩提中，声闻和缘觉的两种菩提，自利的断证不圆满，缺乏利他、利益众生的广大事业。 断除不圆满，只是断除了烦恼障，而没有断除所知障。 证悟不圆满，只是证悟了人无我和暂时的缘起，而没有证悟法无我和究竟的缘起。 功德的差别也只是零星的，不会无止境地增长。 不将有恩的众生从痛苦中救拔出来，自己独自修持解脱之法，那是无耻、狭隘、没有远见、舍弃利他的解脱。 那些圣者不会退转轮回，心自然安住在无戏论中，也具有众多的功德。 因此，我们各自的凡夫
English
It is necessary. If discipline is upheld by a pure mind of renunciation and a view of selflessness, it is a strong cause for liberation. Now, in order to be liberated from samsara, one should keep discipline, practice concentration, generate wisdom arising from meditation, and repeatedly contemplate the meaning of impermanence, suffering, emptiness, and selflessness. The thirty-third object of focus. Here, it would be good to briefly explain the common characteristics of peaceful Nirvana and the individual characteristics of the three trainings. Although the guidance of tranquility and the meditation on the selflessness of the person are also qualifications for this time, the focus of practice is not on the path of the intermediate being, but rather revolves around the aspiration of the great being. Therefore, at this time, only the intention to learn the path to liberation is practiced as a sequence of training. The practice of the intermediate being up to that point is complete. Now, the third is to train in the uncommon aspiration of the great being, to train in the entrance to aspiration, and the various aspects of making it complete. The first is connected to the previous one, and once the faults of samsara are contemplated, one must obtain a Nirvana that is free from samsara. In order to obtain it, I must study the three trainings. Then, the Nirvana to be obtained can be divided into three types of Bodhi: the Bodhi of the Hearers, the Bodhi of the Solitary Realizers, and the Perfect Bodhi. Among these three Bodhis, the two Bodhis of the Hearers and Solitary Realizers, the self-benefit of abandonment and realization is incomplete, and they lack the vast activities of benefiting others and sentient beings. Abandonment is incomplete, only the afflictive obscurations are abandoned, but the obscurations of knowledge are not abandoned. Realization is incomplete, only the selflessness of the person and the temporary dependent origination are realized, but the selflessness of phenomena and the ultimate dependent origination are not realized. The differences in qualities are also only sporadic and will not increase without end. Not rescuing the kind beings from suffering, but practicing the method of liberation alone, that is a shameless, narrow-minded, short-sighted, and self-abandoning liberation. Those noble ones do not regress in samsara, and their minds naturally abide in non-elaboration, and they also possess many qualities. Therefore, each of us ordinary beings
Chinese
總之，雖然這是不可思議的偉大，但與佛陀菩薩們斷除二障的方式，以及如實知和盡所有知增長的方式，以及具有無邊功德的方式，以及難以理解的慈悲力量和能力的方式，以及在一切方向、一切時間利益眾生的事業的方式相比，聲聞緣覺的解脫就顯得非常渺小了。例如，須彌山和芥子的差別也極大。因此，完全圓滿了自利斷證，獲得了具有無盡利他事業自性的殊勝解脫圓滿菩提。應當這樣想：我應當如何做才能成佛呢？第三十四個修心次第。 第二，詳細闡述它的方法有兩種：思維因果關係和思維因果的意義。也就是說，應當這樣與之前的對象結合起來修習：我必須成佛，而成佛的因是菩提心。菩提心的因是慈悲。慈悲的因是慈愛。慈愛的因是知恩報恩。知恩報恩的因是視一切眾生為父母。我應當按次第修習這些。一切眾生都是父母，恩德極大。如果他們能遠離痛苦該多好，如果他們能安樂幸福該多好。為了使他們安樂，我應當成佛。成佛之後，也要將一切眾生安置於佛的果位。應當反覆這樣修習。第三十五個修心次第。 在這裡，噶當派善知識霞惹瓦的弟子格西敦敦巴洛珠扎所傳的口訣中，有按照因果次第造作的說法。另外，據說從嘉域瓦的弟子藏巴仁波切傳下來的，格西穆薩巴所著的《大乘修心次第》的教次第文中，有這樣的話，說不共的大乘阿底峽的因果七法，需要次第修習。也就是說，因果七法的
English
In short, although this is inconceivably great, compared to the way the Buddhas and Bodhisattvas have abandoned the two obscurations, and the way the wisdom of knowing reality as it is and knowing all that exists has increased, and the way they possess limitless qualities, and the way the power of compassion and the ability are difficult to comprehend, and the way they engage in activities that benefit sentient beings in all directions and at all times, the liberation of the Shravakas and Pratyekabuddhas appears very small. For example, the difference between Mount Sumeru and a mustard seed is also extremely large. Therefore, having completely perfected all self-benefit abandonment and realization, one should attain the supreme liberation, complete Bodhi, which is the nature of inexhaustible activities for the benefit of others. One should think, "How should I act so that I may attain Buddhahood?" The thirty-fourth point of mind training. Secondly, the categories for elaborating on it are two: contemplating the relationship of cause and effect, and contemplating the meaning of cause and effect. That is, one should meditate in this way, connecting it with the previous object: I must attain Buddhahood, and the cause of Buddhahood is the mind of Bodhicitta. The cause of that is compassion. The cause of that is loving-kindness. The cause of that is knowing and repaying kindness. The cause of that is recognizing all sentient beings as parents. I must cultivate these in sequence. All sentient beings are parents, and their kindness is immense. How wonderful it would be if they were free from suffering, how wonderful it would be if they were happy and joyful. In order to establish them in happiness, I must attain Buddhahood. After attaining Buddhahood, I will also place all sentient beings on the level of Buddhahood. One should meditate on this repeatedly. The thirty-fifth point of mind training. Here, in the oral instructions transmitted from Geshe Tumtonpa Lodro Drak, a disciple of Geshe Sharawa, there is a saying that this is made according to the order of cause and effect. Also, in the text of the teaching order called "The Stages of Great Vehicle Mind Training," written by Geshe Musa, which was transmitted from Tsangpa Rinpoche, a disciple of Jawulpa, it appears that the uncommon Great Vehicle Atisha's seven causes and effects require gradual training of the mind. That is, the seven aspects of cause and effect...