Chinese
仅仅修习禅定就能完全结合，以及从所有束缚、潜在习气、近烦恼和全面缠缚中解脱心，这是第五支。因此，它具有五个支分。那么，如何完全舍弃五个支分呢？这五个处所不是比丘阿罗汉所为之事：舍弃学处后，不从事堕落之事；不从事完全享用以我所执等方式积累和使用的欲望；不为获得财产或生命而明知故犯地撒谎；不从事舍弃欲望后，未经允许而取用之举；没有伴侣，独自居住和游荡，两人交合，不从事不净行，依赖性行为；不执着于快乐和痛苦是自己或他人所为；或者自己和他人共同所为；或者既非自己所为，也非他人所为，认为快乐和痛苦无因而生。像这样，就是完全舍弃了五个支分。“远离而行，独自游荡，身体不全，穴中安住，调伏难调之心，我称彼为婆罗门。”这是偈颂。所谓“孩童之心”，或者称为“意”，或者称为“识”，从过去的时间开始，经历各种身体，从一个身体到另一个身体，从一个原因到另一个原因，没有作者，长久以来，孩童们已经远离了。因此，由于轮回的缘故，无法看到过去的开端。它也依赖于现在的时间，因为没有第二个心，而且所有心识不会同时产生，所以一个个地进入。它也仅仅依赖于现在的时间，无论是贪欲的自性，还是嗔恨的自性，还是愚痴的自性，或者任何烦恼和近烦恼的自性，无论安住于何者的自性，都不会永远随顺于该自性。例如，五种有色根
English
Merely cultivating meditation leads to complete union, and the liberation of the mind from all bonds, latent tendencies, near afflictions, and all entanglements, this is the fifth limb. Thus, it possesses five limbs. How then does one completely abandon the five limbs? These five places are not the actions of a Bhikshu Arhat: not engaging in actions that lead to downfall after renouncing the precepts; not engaging in the complete enjoyment of desires accumulated and used through clinging to self, etc.; not knowingly lying for the sake of gaining possessions or for the sake of life; not engaging in taking what is not given after abandoning desires; without a companion, dwelling alone and wandering alone, engaging in impure conduct by engaging in sexual acts where two unite; not clinging to pleasure and pain as being caused by oneself or by others; or caused by both oneself and others; or neither caused by oneself nor by others, thinking that pleasure and pain arise without cause. Like this, one has completely abandoned the five limbs. "Wandering far away, wandering alone, the body not whole, dwelling in a cave, subduing the difficult-to-tame mind, I call that one a Brahmin." This is a verse. What is called "the mind of children," or called "mind," or called "consciousness," from past times, passing through various bodies, from one body to another, from one cause to another, without a doer, for a long time, children have gone far away. Therefore, due to samsara, the beginning of the past is not visible. It also relies on the present time, because there is no second mind, and all consciousnesses do not arise simultaneously, so they enter one by one. It also relies only on the present time, whether it is the nature of desire, or the nature of hatred, or the nature of ignorance, or the nature of any affliction and near affliction, whatever nature it dwells near, it does not always follow that nature. For example, the five physical sense powers
Chinese
或者说，对于和谐、不和谐、坏和好，本体都如实安住，并且完全如实地恒常随顺。心不是这样的，心是日夜、刹那、瞬间，那些过去的多样、众多、各种各样的其他生起是生起，其他灭亡是灭亡，这样心之本体的身体是有染污的自性，所以不是完全成就的。而且依赖于未来的时间，连同习气安住在四种识住，又是有生有死，往返的因缘。对此，如果智者以这四种特征，依赖过去、现在、未来的时间，如实通达心，为了厌恶、离欲、遮止而修习，心也得以解脱，那便是超越一切有为法，到达彼岸安住的婆罗门。此说的要义是：总而言之，薄伽梵已经开示，从过去的漫长时间以来，没有能使有情完全染污者；在现在的时间是刹那的，并且自性光明；在未来的时间，开示了放逸和不放逸所造成的完全染污和完全清净。要知道，这就是此处的要义。这个世界被什么遮蔽？这个世界被什么弄得不清楚？执着称为什么？它最大的恐惧是什么？无明遮蔽了这个世界，因为放逸所以不清楚。我说执着是束缚，它的世界是痛苦。一切烦恼流注的，什么能阻止烦恼流注？请您开示如何止息烦恼流注？用什么来断绝烦恼流注？什么是世间的烦恼流注？忆念能阻止那些，如果要说止息烦恼流注，那么用智慧来断绝。智慧和忆念，以及名和色，在一切方面，它们将在哪里止息？如果问，请您为我说说。
English
Or, for harmony, disharmony, bad and good, the essence abides as it is, and completely and truly constantly follows. The mind is not like that, the mind is day and night, moments, instants, those past diverse, numerous, various other arising is arising, other ceasing is ceasing, thus the body of the essence of the mind is the nature of defilement, so it is not completely accomplished. Moreover, relying on the future time, together with habits, it abides in the four abodes of consciousness, and again it has the causes of birth and death, going and returning. Regarding this, if the wise one, with these four characteristics, relies on the past, present, and future times, and truly understands the mind as it is, cultivates for the sake of aversion, detachment, and cessation, and the mind is also liberated, then that is the Brahmin who transcends all conditioned phenomena, reaches the other shore and abides. The gist of this saying is: In short, the Bhagavan has shown that from the long past time, there is no one who can completely defile sentient beings; in the present time it is momentary and naturally luminous; in the future time, he has shown the complete defilement and complete purification caused by negligence and diligence. It should be known that this is the gist here. What obscures this world? What makes this world unclear? What is called attachment? What is its greatest fear? Ignorance obscures this world, it is unclear because of negligence. I say attachment is bondage, its world is suffering. Of all the outflows of affliction, what can stop the outflows of affliction? Please tell me how to stop the outflows of affliction? What is used to cut off the outflows of affliction? What are the outflows of affliction in the world? Mindfulness can stop those, if you want to talk about stopping the outflows of affliction, then use wisdom to cut off. Wisdom and mindfulness, as well as name and form, in all aspects, where will they cease? If you ask, please tell me.