Chinese
是自性。说也。因为比那更粗大。说生处，是说可吃的食物。其中，从头顶到鼻梁之间是培根（བད་ཀན།）的处所。从鼻梁到肚脐之间是胆汁的处所。从肚脐到脚底之间是风的处所。其中，仅仅是使之变稀薄，因为是水的界。使之消化，因为是火的界。分别，是因为使之运动。如是广说，为了摄集，又说，现前的我慢是执着清净的缘故。如何现前呢？从鼻子里流出脓液的样子。等等。如是说了为了断除执着我之颠倒建立之后。现在为了断除视为功德之颠倒建立，修习是，说了朋友们等等。当知过患之相，以及了知过患后当断除，以及断除之利益。其中，显示过患之相是，此身如是不恒常等等。不恒常之相是，说了不恒常等等三个词，因为是刹那、相续、突发的不恒常。空性之相是脆弱，视为实有是不可堪忍的缘故。无我之相是无有心要，视为我者，因为寻求不可得，在其他处不可得，蕴等显现为多体之相，我的自性是视为一体，因为那不存在所以是坏灭。痛苦之相是，如是短暂等等，行和变和苦苦三种，是以乐受和苦受和舍受三种感受为主。其中，以感受和舍受为主，行的痛苦是说短暂，因为是乐受和苦受之行故不长久安住，乐受和苦受是痛苦的缘故。以感受痛苦为主，说了是痛苦，感受痛苦是
English
It is the nature of self. It is said. Because it is coarser than that. Saying the birthplace is saying the food that can be eaten. Among them, the area from the top of the head to the bridge of the nose is the place of phlegm (བད་ཀན།). The area from the bridge of the nose to the navel is the place of bile. The area from the navel to the sole of the foot is the place of wind. Among them, it is only to make it thinner, because it is the realm of water. To digest it, because it is the realm of fire. Separating is because it makes it move. As it is said extensively, in order to gather, it is also said that the present arrogance is because of attachment to purity. How does it manifest? The appearance of pus flowing from the nose. And so on. As it is said, after cutting off the inverted establishment of attachment to self. Now, in order to cut off the inverted establishment of viewing as merit, the practice is, saying friends and so on. One should know the characteristics of faults, and after knowing the faults, one should cut them off, and the benefits of cutting them off. Among them, the characteristic of showing faults is that this body is impermanent and so on. The characteristic of impermanence is that three words such as impermanence are said, because it is momentary, continuous, and sudden impermanence. The characteristic of emptiness is fragility, and viewing as real is unbearable. The characteristic of selflessness is that there is no essence, and those who view as self, because seeking is unattainable, and cannot be obtained elsewhere, aggregates and others appear as multiple bodies, and my nature is viewed as one, because that does not exist, so it is destroyed. The characteristic of suffering is, such as short-lived and so on, the three types of action, change, and suffering are mainly based on the three feelings of pleasure, pain, and equanimity. Among them, mainly based on feeling and equanimity, the suffering of action is said to be short-lived, because it is the action of pleasure and pain, so it does not last long, and pleasure and pain are the cause of suffering. Mainly based on feeling pain, it is said to be pain, and feeling pain is
Chinese
因为是痛苦的痛苦的缘故。就感受安乐而言，说了名为多病等等。身体的安乐，无病的转变是多病。因为受用等等衰败等等产生感受痛苦，所以是转变的法性。为什么多病呢？因为是疾病的处所，所以显示说：是多病的容器啊。显示处所本身是：骨头与筋连接，这样说了。二百四十块骨头被一百六十条水筋连接，并由十六条大水脉固定。八十块肉片覆盖，等等。因为是主要的，所以说了骨头和筋。它的例子就像转轮一样，因为做行走和睡眠的事情。这是就转变的痛苦而言的。智者不应住于其中，这是说：用智慧观察后，不应执着，这是教诫。这样简要地显示了过患的体性后，现在为了广说，说了身体这个不能忍受等等。因为是普遍、堆积和作为所依，所以名为身体，暂时是普遍而说的。其中，这些色蕴是非常不能忍受的，因为弱小的缘故。它的例子就像冰雹一样。名为身体的是受蕴，不能长久住留，因为生起后就灭亡的缘故。就像水泡一样，是因为再次生起和灭亡，并且是痛苦的自性。经中也说：感受就像水泡一样，无论什么感受，都应在此认知为痛苦。名为身体的是想蕴，因为烦恼的存在的贪欲等等完全燃烧，颠倒地思考的缘故，执取相。就像阳焰一样，是因为没有水也显现的缘故。有些人说：这里的烦恼的敌人，只是贪欲和分别，因为是束缚轮回的因。名为身体的是行蕴。
English
Because it is the suffering of suffering. In terms of feeling pleasure, it is said to be prone to illness, etc. The pleasure of the body, the transformation of being without illness, is being prone to illness. Because enjoyment, etc., decays, etc., causing suffering, it is the nature of change. Why is it prone to illness? Because it is the place of disease, it is shown by saying: It is a container of illness. Showing the place itself is: bones are connected to tendons, it is said. Two hundred and forty bones are connected by one hundred and sixty water tendons, and fixed by sixteen large water veins. Eighty pieces of flesh cover, etc. Because it is the main thing, bones and tendons are mentioned. Its example is like a wheel, because it does the work of walking and sleeping. This is in terms of the suffering of change. The wise should not dwell in it, it is said: After examining with wisdom, one should not be attached, this is the instruction. Having briefly shown the nature of the fault in this way, now in order to explain it in detail, it is said that this body is unbearable, etc. Because it is universal, accumulated, and serves as a basis, it is called the body, and for the time being it is said universally. Among them, these aggregates of form are very unbearable, because of their weakness. Its example is like hail. What is called the body is the aggregate of feeling, which does not last long, because it arises and then ceases. Like a water bubble, it is because it arises and ceases again, and is the nature of suffering. It is also said in the scriptures: Feeling is like a water bubble, whatever feeling it may be, it should be recognized here as suffering. What is called the body is the aggregate of perception, because the desire for the existence of afflictions, etc., is completely burned, and because of inverted thinking, one grasps at characteristics. Like a mirage, it is because it appears even though there is no water. Some say: Here, the enemies of afflictions are only desire and discrimination, because they are the cause of binding to samsara. What is called the body is the aggregate of formations.
Chinese
复次，无有实义者，谓由六识聚集故。如水树者，谓若各别分析则无实义故。经中亦云：“何为行蕴？谓六识之聚集。”故。身者，谓识蕴也。“于无有中，颠倒亦非有，分析则非有，识如幻，从因缘和合而生，故说无实事。”云云。于无有中，如何能生起错觉耶？错觉必有其所依之基础。非也，错觉于无有中亦可生起，否则如何生起错觉？如于无有之枯木桩上，错认为人。故知错觉唯于无有之基础上生起。如是，则显示非真实之遍计所执相有者，谓“见非真实”，即意之生处等。如梦者，谓于无有之基础上，由错觉而显现故。所有眼界等亦应如是了知，谓由无始以来如是串习之习气故。彼等由因缘和合而生，故就因而言，说为业之影像显现。所谓“昔”，谓前世等。“业”谓善等。“影像”谓与彼等相应之自性。如论师云：“诵持、灯、镜百数，火珠、种子、变与声，蕴之相续，亦当知，不迁变而善了知。”云云。“显现”谓取身等。若前说之因缘不具足，则因之自性亦不生果，故说依赖于缘，如石女儿，由缘而生故。何者因缘和合，则何者蕴生耶？谓欲界之善业，若具足烦恼，则生于天界等。略言之，持戒之果，则得人身。若持戒、布施、忍辱广大，则如其所应生于欲界之天众中。若多作杀生之业，且嗔恚心重，则堕于地狱。
English
Furthermore, the absence of essence is due to the aggregation of the six consciousnesses. Like a water tree, it means that if analyzed separately, there is no essence. As the scripture also says, "What is the aggregate of formations? It is the aggregation of the six consciousnesses." Therefore. The body is the aggregate of consciousness. "In the absence of existence, inversion is also non-existent, and analysis reveals its absence. Consciousness is like an illusion, arising from the combination of causes and conditions, hence it is said to be without substance." How can illusion arise in the absence of existence? Illusion must have its foundation. No, illusion can arise in the absence of existence. Otherwise, how can illusion arise? Like mistaking a non-existent tree stump for a person. Therefore, it is known that illusion arises only on the basis of non-existence. Thus, it is shown that the characteristic of the unreal conceptual construction exists, which is called "seeing the unreal," such as the source of mind. Like a dream, it means that it appears through illusion on the basis of non-existence. All the realms of the eye and so on should also be understood in the same way, because of the habit of such tendencies from beginningless time. They arise from the combination of causes and conditions, so in terms of cause, it is said that the image of karma appears. The so-called "past" refers to previous lives, etc. "Karma" refers to good deeds, etc. "Image" refers to the nature corresponding to them. As the teacher said, "Recitation, lamp, hundreds of mirrors, fire pearl, seed, transformation, and sound, the continuity of aggregates, should also be known, understood well without change." "Appearance" refers to taking the body, etc. If the previously mentioned causes and conditions are not complete, then the nature of the cause will not produce fruit, so it is said to depend on conditions, like a barren woman's child, born from conditions. Which causes and conditions come together, then which aggregate arises? It is said that good deeds in the desire realm, if accompanied by afflictions, are born in the heavens, etc. Briefly speaking, the result of keeping precepts is obtaining a human body. If keeping precepts, giving, and patience are vast, then they are born in the realms of desire as appropriate. If one performs many acts of killing and has a strong tendency towards anger, then one falls into hell.
Chinese
嗔恨心重的，并且对于微小的罪过和堕落也毫不在意，就会转生到畜生道。贪欲心重的，并且做了很多悭吝的行为，就会转生到饿鬼道。因此，欲界因为没有保持平衡，所以内心才会烦乱。相是标志。色界和无色界是寂静的状态，不适意和适意等从初禅到四禅之间进入等持时断除，以及完全超越色想等四种无色生处，因为具有禅定，所以称为喜悦，因为不适意等已经止息。如云一般，是因为生起和止灭的缘故。相，是标志，是表示的缘故。那些也按照各自的情况，以刹那和常有的自性而坏灭，所以说是刹那等，因为不依赖于因。电，是因为非常迅速的缘故。有些人说，现在和未来的蕴就像电和云一样，而过去的事物就像梦等一样，这是为了显示一切都是无常。有些人说，为了显示生是不常的，所以说像影像和回声一样，住是不常的就像云一样，死是不常的就像电一样，所以说一切云也是不常的。这样，在讲述了舍弃蕴等的过患之后，现在是为了舍弃将事物视为补特伽罗的观点。为了显示属于它的过患的特征，从“由各种因缘产生”等开始，各种因缘就是无明、业和贪爱的自性。主宰，是作者，指自在天等。寻找那些是找不到的，所以说是不存在的。因此，蕴是随意的，时间和自性，以及，不是从自性中产生的，是没有原因的。自在天不是它的原因，这样认为，无明、业和贪爱产生，智慧的宝藏。这是导师自己说的。像地一样，是坚硬的特征。作者是业，不是自在天等所造作的，和前面一样。
English
Being prone to anger and disregarding even minor faults and downfalls leads to rebirth in the animal realm. Being prone to desire and engaging in many acts of miserliness leads to rebirth in the preta realm. Therefore, the desire realm, not being in equilibrium, causes mental disturbance. A sign is a mark. The form and formless realms are states of peace. Discomfort and comfort are abandoned when entering into meditative absorption from the first to the fourth dhyanas, and the four formless realms, such as completely transcending all aspects of the perception of form, are called delightful because they possess samadhi, and because discomfort and the like have ceased. Like a cloud, it is because of arising and ceasing. A sign is a mark, because it indicates. Those also, according to their respective natures, are destroyed by momentary and continuous nature, so they are called momentary and so on, because they do not depend on causes. Lightning is because it is very fast. Some say that the aggregates of the present and future are like lightning and clouds, while past things are like dreams and so on, which is to show that everything is impermanent. Some say that in order to show that birth is impermanent, it is explained as being like an image and an echo, while abiding is impermanent like a cloud, and death is impermanent like lightning, so it is said that all clouds are also impermanent. Thus, after explaining the abandonment of the faults of the aggregates and so on, now it is for the sake of abandoning the view of seeing things as persons. To show the characteristics of the faults belonging to it, starting from "arising from various causes," and so on, the various causes are the nature of ignorance, karma, and craving. Master is the maker, referring to Ishvara and so on. Those are not found when searched for, so they are said to be non-existent. Therefore, the aggregates are arbitrary, time and nature, and not arising from self-nature, are without cause. Ishvara is not its cause, thinking like that, ignorance, karma, and craving arise, treasury of wisdom. This was said by the teacher himself. Like earth, it is the characteristic of solidity. The maker is karma, not made by Ishvara and so on, as before.