Chinese
由于安立方式的差别而迷惑，仅仅是手等，如同将稻草人执着为人的心一样，因为具有站立的形状。如果说由于愚痴而产生对身体的执着，回答说：如“只要”等。以前在火热等状态时也不存在，后来在灰烬等状态时也不存在。然而，只要地等六界聚合的因缘存在，那么对身体产生人等执着，这是指：因为存在那个聚合。即使没有自性，也会由于迷惑而产生对丈夫等的分别念。因此，在手等存在那些聚合期间，会产生身体的显现。因此，手等也仅仅是被假立的，如“同样”等。如同身体一样，手和脚等也不存在，因为是手指的集合，除此之外没有脚。手指的集合也不是实物，因为是关节的集合。关节也不是实物，因为可以分解成自己的部分。关节的部分也不是实物，因为可以分解成微尘。微尘也不是一个个实物，因为与东、西、南、北、下、上的方向相关联而变得不同。对此进行了解释：当六者同时结合时，微尘会变成六个部分。如果六个部分占据同一个位置，那么聚合物也会变得像微尘一样。如是说。微尘的那些部分也像之前一样，因为可以分成六份而并非实物，因为没有部分。因此，天空仅仅是空性，没有微尘。因此，据说对虚假的事物进行增益而产生贪欲等，如“因此”等。按照所说的顺序，对梦境般的色法执着为悦意，从而产生贪恋；对不悦意的产生嗔恨；仅仅对色法执着为坚硬，从而产生愚痴。声音等也是如此。具有智慧者是智者。如果不存在积聚，那么对妇女等的分别念也是不合理的，如“何时”等。在何时，通过所说的道理，身体不存在的时候，贪着和贪着的对境，也就是贪欲的对象，也不存在。因此，身体
English
Due to the difference in the way of establishing, there is delusion, only hands and so on, just like the mind that clings to a scarecrow as a person, because it has a standing shape. If it is said that due to ignorance, the clinging to the body arises, the answer is: like "as long as" etc. It does not exist before in the state of heat etc., nor does it exist later in the state of ashes etc. However, as long as the conditions of the six elements such as earth are gathered, then the clinging to the body as a person etc. arises, this means: because that gathering exists. Even if there is no self-nature, due to delusion, the discrimination of husband etc. will arise. Therefore, as long as those gatherings exist in the hands etc., the appearance of the body will arise. Therefore, hands etc. are also said to be merely imputed, like "similarly" etc. Like the body, hands and feet etc. also do not exist, because they are a collection of fingers, and there is no foot other than that. The collection of fingers is also not a real thing, because it is a collection of joints. Joints are also not real things, because they can be divided into their own parts. The parts of the joints are also not real things, because they can be divided into atoms. Atoms are also not real things one by one, because they become different due to being related to the directions of east, west, south, north, below, and above. This is explained: When the six are combined simultaneously, the atom will become six parts. If the six parts occupy the same position, then the aggregate will also become like an atom. It is said like this. Those parts of the atom are also not real things because they can be divided into six parts as before, because there are no parts. Therefore, the sky is only emptiness, there are no atoms. Therefore, it is said that greed etc. arise by superimposing on false things, like "therefore" etc. According to the order of what is said, one clings to the dream-like form as pleasing, thereby generating attachment; one generates hatred towards the unpleasant; one clings to the form alone as solid, thereby generating ignorance. Sounds etc. are also the same. The one with wisdom is the wise one. If there is no accumulation, then the discrimination of women etc. is also unreasonable, like "when" etc. When, through the said reasoning, the body does not exist, then attachment and the object of attachment, that is, the object of desire, also do not exist. Therefore, the body
Chinese
之后解释忆念，解释感受，所谓痛苦等等。感受有三种，即快乐、痛苦和非乐非苦。如果从究竟意义上说存在痛苦，那么为什么极度的快乐不会造成损害？如果快乐也从究竟意义上存在，那么为什么悲伤等痛苦，以及恐惧等带来的折磨，还有美味等舌头的享受，比如饮用等，以及花环和檀香等快乐之因，为什么不会带来快乐？因为事物的自性永不改变。因此，快乐和痛苦的对境只是被分别而已。如果说，即使存在痛苦，也因为快乐具有力量而压倒它，所以感受不到，那是不合理的。如果不明显，就不是感受的自性，那又怎么会是感受的自性呢？因为感受是通过体验来解释的。如果仅仅是认知也是感受，那就太过分了。痛苦并非完全不存在，但确实存在细微的痛苦。在这种情况下，进入快乐状态时，强大的快乐会消除粗大的痛苦吗？如果细微的痛苦在那时也感受不到，那么请问，什么是细微的痛苦？如果仅仅想要一种快乐，而不是从动机中产生的快乐，那么就回答说，那也不是细微的痛苦。因为仅仅是快乐属于快乐的范畴。因此，细微的痛苦在快乐中是不存在的。如果说，因为没有原因，所以无法确定，那么回答说，如果等等。如果说，当与痛苦相反的快乐之因，也就是可触之物显现时，就不会产生痛苦，那么，如果说那时通过觉知感受而产生执着，难道不是已经成立了吗？否则，对某人来说是快乐的事物，对另一个人来说就是痛苦。之前听到的任何事情都会产生痛苦。那时看到其他事物会产生快乐。因此，感受及其原因只是被分别而已。也曾说过：蛇使孔雀感到快乐，毒药是它的滋养品，它已经习惯了。荆棘伤害了骆驼的嘴，但那些造成伤害的荆棘，特别是骆驼的嘴感到快乐，荆棘是特别快乐的原因。如此等等。解释了原因，即那本身等等。因为感受是执着的自性，所以
English
Then, explaining mindfulness, explaining feeling, such as suffering and so on. Feeling is of three kinds: pleasure, pain, and neither pleasure nor pain. If suffering exists in the ultimate sense, then why does extreme joy not cause harm? If pleasure also exists in the ultimate sense, then why do grief and other sufferings, as well as torments caused by fear and so on, and the enjoyment of flavors by the tongue, such as drinking, and garlands and sandalwood, etc., which are causes of pleasure, not bring about joy? Because the nature of things never changes. Therefore, the objects of pleasure and pain are merely distinguished. If it is said that even if suffering exists, it is not felt because pleasure has the power to overwhelm it, that is unreasonable. If it is not obvious, it is not the nature of feeling, then how can it be the nature of feeling? Because feeling is explained through experience. If mere cognition is also feeling, then it would be too extreme. Suffering is not completely non-existent, but there is indeed subtle suffering. In this case, when entering a state of joy, does the powerful pleasure eliminate the gross suffering? If subtle suffering is also not felt at that time, then please tell me, what is subtle suffering? If one merely desires a kind of joy, not the joy that arises from motivation, then answer that it is not subtle suffering either. Because mere joy belongs to the category of pleasure. Therefore, subtle suffering is non-existent in pleasure. If it is said that because there is no cause, it cannot be determined, then answer, if, etc. If it is said that when the cause of pleasure, which is the opposite of suffering, that is, tangible objects, appears, suffering will not arise, then, if it is said that at that time attachment arises through perceiving feeling, is it not already established? Otherwise, what is pleasure for one person is pain for another. Whatever was heard before causes suffering. Seeing other things at that time causes joy. Therefore, feeling and its causes are merely distinguished. It has also been said: The snake makes the peacock happy, poison is its nourishment, it is accustomed to it. Thorns hurt the camel's mouth, but those thorns that cause harm, especially the camel's mouth, feel happy, thorns are a special cause of happiness. And so on. Explaining the cause, that itself, etc. Because feeling is the nature of attachment, therefore
Chinese
因此，对于它的执着的对治，是修习分别念、感受的随念。这比执着感受更甚，如分别等等。因为从寻思的田地里产生的禅定，是与欲望和不善分离的，具有寻思和伺察，从寂静处产生的喜乐等等。从寻思产生的喜乐是瑜伽士的食物，在寻思本身中成立。这样，承认了感受的因，仅仅在执着中宣说了感受，现在因为没有因，所以宣说感受不是实有，如若等等。以触为缘而有感受，即境、根、识三者聚合是为触。然而，触尚未成立，感受又怎么会有呢？如此，根与义真实存在时，触才产生吗？还是无间呢？其中，如果二者是有间隔的，那么那时这二者又怎么会聚合呢？从聚合产生的触又怎么会有间隔呢？如果二者是无间隔的，那么那时也完全互相进入，谁与谁相触呢？因为变成了一个。如果说微尘会相触，回答说：微尘等等。微尘不会进入另一个微尘的内部，因为没有孔隙且相同，没有高低。如果说即使不进入，仅仅是相触也有，回答说：完全没有进入，所以不混合，不混合所以没有相触。即使极小的也有分，没有分就没有形，没有形又怎么会有相触呢？这对于你们来说，也不是以量成立的，如果说有相触，就不能成立无分。如果能看见就请指出来。第三个是宣说识等等。识不是有色的，所以对于它来说，相触更是没有。这样，遮止了三者的相触，因此宣说它们的聚合也不是实有，如同兔角一样没有聚合。同样，因为是手指的聚合等等，如先前所说一样。简略地归纳宣说：因此，按照所说的次第，没有触，又怎么会有感受呢？因为没有因，就不会产生果。因此，为了获得和舍弃苦乐之因的触
English
Therefore, the antidote to clinging to it is to cultivate analytical mindfulness, recollection of feelings. This is even more than clinging to feelings, such as discrimination and so on. Because the meditation that arises from the field of thought is separated from desire and non-virtue, with thought and investigation, joy and happiness arising from solitude, and so on. The joy and happiness arising from thought is the food of the yogi, established in thought itself. Thus, having acknowledged the cause of feeling, having proclaimed feeling only in clinging, now because there is no cause, it is proclaimed that feeling is not real, such as if and so on. Feeling arises from the condition of contact, that is, the aggregation of object, sense, and consciousness is contact. However, since contact is not established, how can there be feeling? Thus, does contact arise when the sense and object truly exist, or is it without interval? Among them, if the two are with interval, then at that time how can these two aggregate? How can contact arising from aggregation have interval? If the two are without interval, then at that time also they completely enter each other, who touches whom? Because it becomes one. If it is said that atoms will touch, the answer is: atoms and so on. Atoms do not enter the interior of another atom, because there are no pores and they are the same, without high or low. If it is said that even if they do not enter, there is only touch, the answer is: there is no entry at all, so they do not mix, and because they do not mix, there is no touch. Even the extremely small has parts, without parts there is no form, without form how can there be touch? This is not established by valid cognition for you either, if there is touch, then indivisibility cannot be established. If you can see it, please point it out. The third is to proclaim consciousness and so on. Consciousness is not form, so for it, there is even less touch. Thus, having refuted the contact of the three, therefore it is proclaimed that their aggregation is also not real, like a rabbit's horn there is no aggregation. Similarly, because it is the aggregation of fingers and so on, as previously said. Briefly summarizing and proclaiming: Therefore, according to the order of what has been said, without contact, how can there be feeling? Because without a cause, there will be no result. Therefore, contact, which is the cause of happiness and suffering, is to be obtained and abandoned.
Chinese
如同食用虚空一样不合理。如果说是为了断尽痛苦，回答说：因为无我，并且感受自性为空，是已考察过的损害之因，所以谁会损害谁呢？现在宣说以贪欲为庄严也不合理，即是说，在何时等等。当以何种方式，感受者无我，并且感受也空无，在那时见到自身无因的状态，因父亲的悲伤而生起的贪欲，为何你不会止息？唯有你不生起才是合理的。如果感受者和感受都不存在，那么对于事物，诸如见等等的名称又是什么呢？回答说：诸如见等等。眼识所见，以及身体的根识所触。那么心本身是真实的感受者吗？回答说：不是由真实存在的心来感受，而是像梦和幻觉一样，由业习所生的心来感受。那么快乐等等的感受，如果与心不同，心为何不能见到？回答是：因为与心同时生起，从往昔的业习中，感受与心同时生起，仅仅因为同时生起才能见到，实际上并没有见到感受。如果不是因为同时生起而见到，而是由从具有对境之相的境所产生的识来执取它，那么，对此的回答以两个偈颂来说明，即以前等等。先前的对境由后来生起的识来忆念，而不是体验，因为在识生起的时候它已经灭尽了。灭尽的对境，以其自身的方式也不是感受。因为先前已经遮止了自证。自己的自性自己也不能认识。那么是由其他来认识吗？不是的，其他也只是体验。那也不是自证，因为它与自证相同。谁 感受感受，并且感受者也不存在。因此，因为以空性为特征，所以实际上没有感受。除了执着之外，因此对任何人来说，都没有快乐和痛苦以及自我。因为没有随行者，所以这样对于这个无我的集合，这个感受会损害谁呢？不会损害任何人。《正法集经》中说：感受由体验来说明，这是由谁来体验的？所感受和能感受。