Chinese
由于恐惧和痛苦，身体变得干枯，即使知道会转生为人，也因欲望无法满足，伴随着“将要失去财富，变得贫穷”的痛苦而死亡。如果没有善行的剩余，就会转生到恶道；如果有一点剩余，就会转生为人；从天界转生到天界则非常稀少。讲述非天（阿修罗）的痛苦：即使在非天之中，也因嫉妒天人的荣耀，心中充满痛苦。他们虽然愚昧，却因众生的业障而无法见到真理。在非天道中，阿修罗们嫉妒天人天生的财富。由于嫉妒，他们的心中充满了痛苦。所谓“天生的”，并非指夺取阿修罗的财富，也不是指天人占有公共的财富，而是指天人凭借自身福德的力量，拥有天生的财富。阿修罗们因嫉妒和嗔恨，与天人作战。天人拥有甘露，福德广大，死亡稀少，军队不会衰败。与天人的军队作战，阿修罗们没有甘露，福德浅薄，被杀戮和战败，因此非常痛苦。非天道虽然有智慧和知识的人，可能会以信心进入佛法，但由于“众生的业障”，也就是仅仅因为获得身体的过失，而无法见到真理，无法获得超越世间的智慧和解脱之道。不仅如此，甚至连禅定和无色界的等持等离欲之道也无法获得。注释中说“天生的”是指傲慢心强盛，但这与词义不符。此处没有讲述人道的痛苦，是因为在前面讲述死亡无常的时候，以及“老病死苦，离别之苦”等时候已经讲述过了，所以不再重复。总结：轮回就是这样，天人和，地狱饿鬼畜生等，转生不是好事，要知道，转生是被多种害处损害的。
English
The body becomes dry due to fear and suffering, and even if one knows that one will be reborn as a human, one dies with the suffering of thinking, "I will lose my wealth and become poor," because one's eyes are not filled with enjoyment. If there is no remainder of virtue, one will be reborn in the lower realms; if there is a small remainder, one will be reborn as a human; rebirth from the heavens to the heavens is very rare. The suffering of the Asuras is explained: Even among the Asuras, they have great mental suffering because they hate the glory of the natural gods. Although they are foolish, they do not see the truth because of the obscurations of beings. Even in the realm of the Asuras, the Asuras are jealous of the natural wealth of the gods. Because of jealousy, their minds are filled with great suffering. The term "natural" does not refer to the seizure of the wealth of the Asuras, nor does it refer to the gods possessing common wealth, but rather to the gods possessing natural wealth by the power of their own merit. Because of the jealousy and hatred of the Asuras, they wage war against the gods. The gods possess nectar and have great merit, so they rarely die, and their armies do not decline. Fighting against the armies of the gods, the Asuras do not possess nectar and have little merit, so they are killed and defeated, and therefore suffer greatly. Although there may be those in the Asura realm who have wisdom and knowledge and enter the Dharma with faith, they do not attain the wisdom and the path of liberation that transcends the world because of the fault of merely obtaining the body, which is called the "obscuration of beings." Moreover, they do not even attain the path of detachment, such as meditation and the samadhis of the formless realms. In the commentary, it is said that "natural" means that pride is strong, but this does not correspond to the meaning of the words. The suffering of the human realm is not discussed here because it has already been discussed in the previous section on the impermanence of death, and in the sections on "suffering of old age, sickness, and death, suffering of separation," and so on, so it is not repeated. Summary: Samsara is like that, gods and humans, hells, animals, pretas, etc., rebirth is not good, know that rebirth is harmed by many harms.
Chinese
因为必须体验那样的痛苦，所以要知道，无论天神、人类、地狱、饿鬼、畜生等众生，无论投生于何处，都是三苦、六苦、八苦等众多痛苦的容器或基础，从而避免不善业。这段偈颂中没有提到阿修罗，是因为他们被包括在天神之中。这样就讲完了见道的旁述意义。接下来讲解果——涅槃，以及因——修道。其中，关于果——涅槃的教诲和关于修道的教诲，分为两种。首先是：如果头或衣服突然着火，为了阻止火势，即使放弃其他事情，也要努力不再有来世。没有比这更重要的了。为了获得不再需要轮回的涅槃果位，安住于等持中的人，如果头或衣服突然着火。如果灭火，就会因为分心而中断等持；如果不灭火，等持就会增长。因此，应该放弃阻止火势的行为，为了不再有来世，不从一心一意的等持中动摇。因为没有比这更殊胜的需求或要完成的事情更重要或更紧迫的了。以清净的戒律、智慧和禅定，获得涅槃寂静、调柔、无垢的果位，不求衰老和死亡。获得脱离地、水、火、风、日月之境。以清净的戒律、智慧和禅定这三学作为因或道，可以获得涅槃的果位。涅槃是痛苦，舍弃痛苦就是涅槃。寂静是远离荆棘粗糙，也就是没有烦恼。调柔是没有将我们束缚在轮回中的业，无垢是远离过失。注释中说，因为痛苦的寂静而彻底区分，所以寂静解释为无余涅槃，因为根基的调柔而区分，所以调柔解释为有余涅槃。一切和合事物都会衰老、朽坏、毁灭和消失，因此要避免衰老和死亡。
English
Since such suffering must be experienced, know that wherever beings such as gods, humans, hell beings, hungry ghosts, and animals are born, they become vessels or foundations for numerous sufferings such as the three sufferings, six sufferings, and eight sufferings. Therefore, turn away from non-virtuous actions. The asuras are not mentioned in this verse because they are included among the gods. Thus, the ancillary meaning of the path of seeing has been explained. Next, the fruit—nirvana—and the cause—the path of meditation—are explained. Among these, there are two types of instructions: instructions on the fruit—nirvana, and instructions on the path of meditation. First: If a fire suddenly breaks out on your head or clothes, even abandoning other tasks to stop it, you should strive to be without rebirth. There is nothing more supreme than this. If the head and clothes of a person abiding in samadhi to attain the state of nirvana, which does not require rebirth, suddenly catch fire, if the fire is extinguished, the distraction will interrupt the samadhi; if the fire is not extinguished, the samadhi will increase. Therefore, one should abandon the act of stopping the fire and not waver from the single-pointed samadhi in order to be without rebirth. Because there is nothing more important or urgent than this most supreme need or task to be accomplished. With pure ethics, wisdom, and meditation, attain the state of nirvana, which is peaceful, gentle, and stainless, and do not seek old age and death. Attain separation from earth, water, fire, wind, sun, and moon. By means of pure ethics, wisdom, and meditation, the three trainings as the cause or path, one can attain the fruit of nirvana. Nirvana is suffering, and abandoning suffering is nirvana. Peace is being free from thorns and roughness, that is, being without afflictions. Gentleness is being without the karma that binds us to samsara, and stainlessness is being free from faults. The commentary says that because of the peace of suffering, it is completely distinguished, so peace is explained as nirvana without remainder, and because of the gentleness of the faculties, it is distinguished, so gentleness is explained as nirvana with remainder. All compounded things decay, age, perish, and disappear, therefore avoid old age and death.
Chinese
没有老死，涅槃的安乐是不会穷尽并再次轮回的，因此是不会穷尽的。远离地水火风日月，外道裸形派认为在虚空中有一个白色的解脱之城。自在天派和遍入天派认为，自在天和遍入天的境界是解脱，希望等生起，或者由未来产生的有为法之庄严是解脱，愿您获得不像这些的无漏法界之殊胜解脱！外道所希求的有为法之境界不是解脱，因为是从五大种产生，最终会坏灭的。关于因、禅修、道之讲解中，关于七菩提分之教导，关于修持十二缘起之教导，关于八正道之教导中，首先是正文和引申义。首先是：忆念与择法及精进，喜悦与轻安及禅定，舍弃平等此七菩提分，是获得涅槃之善资粮。忆念正等菩提之支分，如理辨别即是智慧，精进，喜悦，轻安，禅定，舍弃平等正等菩提之支分，这些称为七菩提分，菩提是解脱涅槃，支分是与之相应的意义，是成为成办它的方法之意义，这些善资粮是获得涅槃之方法的修持，因此要努力修持。而且，《经庄严论》和《辨中边论》中一致地宣说：自性支分，处所支分，第三出离支分，第四利益支分，三种无烦恼支分。所谓自性是真实或主要之意义，因此，证悟无我的智慧是菩提分之真实本体，是主要的，因此是自性之支分。处所之意义是所依之意义，忆念不忘失所缘无我之意义，由此产生智慧之忆念是处所之支分，决定出离是从上往何处去，即是精进。
English
There is no aging and death, and the bliss of Nirvana will not be exhausted and reborn again, therefore it will not be exhausted. Separated from earth, water, fire, wind, sun, and moon, the naked non-Buddhists believe that there is a white city of liberation in the sky. The Ishvara and Vishnu schools believe that the realm of Ishvara and Vishnu is liberation, and the arising of desires and so on, or the arrangement of conditioned dharmas arising from the future, is liberation. May you attain the supreme liberation of the uncontaminated realm, which is not like these! The realm of conditioned dharmas desired by non-Buddhists is not liberation, because it arises from the five elements and will eventually perish. In the explanation of cause, meditation, and path, regarding the teaching of the seven factors of enlightenment, the teaching of meditating on the twelve links of dependent origination, and the teaching of the eightfold noble path, the first is the main text and the implied meaning. First is: mindfulness, discrimination of dharma, diligence, joy, tranquility, samadhi, and equanimity, these seven are the factors of enlightenment, they are the accumulation of merit for attaining Nirvana. Mindfulness is a factor of perfect enlightenment, proper discernment is wisdom, diligence, joy, tranquility, samadhi, and equanimity are factors of perfect enlightenment, these are called the seven factors of enlightenment, enlightenment is liberation Nirvana, and a factor is the meaning that corresponds to it, it is the meaning of becoming a method to accomplish it, these accumulations of merit are the practice of the method to attain Nirvana, therefore one should diligently practice. Moreover, the Ornament of the Sutras and the Distinguishing the Middle from the Extremes both state in agreement: the factor of nature, the factor of place, the third factor of renunciation, the fourth factor of benefit, and the three factors of non-affliction. The so-called nature is the meaning of reality or main, therefore, the wisdom of realizing selflessness is the real essence of the factor of enlightenment, it is the main one, therefore it is the factor of nature. The meaning of place is the meaning of basis, remembering not to forget the meaning of the object of meditation, selflessness, the mindfulness from which wisdom arises is the factor of place, and definitely going out is where to go from above, that is diligence.
Chinese
由于智慧的增长，精进是必然产生的支分。利益的意义是暂时的利益，即通过领悟无我空性的意义，引出特殊的喜乐，这是暂时的利益，因此喜乐是利益的支分。极度调柔、等持和平等舍这三者是无烦恼的支分。在《辨中边论》中说：“此有基与处，及自性如是说。”这里，基是因的意义，因此，烦恼的随眠以及与之相应的身语意三门的一切行为是恶趣之因。因此，必须通过先前的努力来阻止它，因为通过调柔的习惯力量，即使不特意努力也不会产生。此外，进入自己的善行是无烦恼产生的因。因此，极度调柔是基。处是作为所依的基础的意义，因此，无烦恼的智慧长久安住，从等持中产生的等持是无烦恼的处。无烦恼的智慧的自性是平等舍，即无贪无嗔。第二，关于在菩提七支中，修行的主要内容是辨别智慧和禅定的等持的开示：无慧则无禅，无禅亦无慧。何者具此二，当知彼能度，有海如牛迹。如果没有通过闻思的智慧正确地结合，就没有能力修习安住于实相之义的禅定。由于没有禅定，就不会产生舍弃烦恼和现见法性的无漏修生智慧。如果闻思修三者的智慧和安住于正确实相之义的禅定二者在自己的相续中具足，那么难以超越的有海轮回，也能像牛蹄迹中的水一样，无需费力就能超越，即有能力。再者，这里说明了通过智慧从轮回中解脱。
English
Since diligence increases wisdom, it is a necessary branch. The meaning of benefit is temporary benefit, that is, by understanding the meaning of selflessness and emptiness, it brings special joy and happiness, which is a temporary benefit, so joy and happiness are branches of benefit. Extreme pliancy, meditative concentration, and equanimity are the branches of non-affliction. In the Madhyāntavibhāga it says: "Here there is base and place, and self-nature is spoken of." Here, base is the meaning of cause, therefore, the latent tendencies of afflictions and all actions of body, speech, and mind in accordance with them are the cause of bad rebirths. Therefore, it must be prevented by previous efforts, because through the force of habit of taming, it will not arise even if no special effort is made. Furthermore, engaging in one's own virtue is the cause of the arising of non-affliction. Therefore, extreme pliancy is the base. Place is the meaning of being the basis of support, therefore, the wisdom of non-affliction abides for a long time, and the meditative concentration arising from meditative concentration is the place of non-affliction. The nature of the wisdom of non-affliction is equanimity, that is, without attachment and without aversion. Second, regarding the teaching that the main content of practice among the seven branches of enlightenment is discriminating wisdom and meditative concentration: Without wisdom there is no meditative concentration, and without meditative concentration there is no wisdom. Whoever possesses these two, know that they can cross the ocean of existence like a cow's footprint. If there is no correct connection through the wisdom of hearing and thinking, there is no ability to cultivate meditative concentration that abides in the meaning of reality. Since there is no meditative concentration, the wisdom of uncontaminated cultivation that abandons afflictions and directly sees the nature of reality will not arise. If the wisdom of hearing, thinking, and meditation and the meditative concentration that abides in the meaning of correct reality are complete in one's own mindstream, then even the difficult-to-cross ocean of samsara can be crossed without difficulty like water in a cow's hoofprint, that is, one has the ability. Furthermore, here it is explained that liberation from samsara is through wisdom.