English
If it is said to be called "discrimination," then, here, in order to indicate the nature, it is said "sixth" and so on. The great king Vaishravana went to Tushita heaven and saw a verse written on the top of the palace. Because he did not understand its meaning, he wrote it on a leaf and gave it to a Yaksha named Hiranya, saying, "Go and find the meaning of this verse." That Yaksha also went everywhere with various methods to search, but did not find its meaning. In order to understand its meaning, that note went to the leaf of the Dragon King Ela. Soon, because the attire matched, he went to the king's palace, in front of the Bhagavan, and found the truth of the meaning, and also said this verse. Other sutras say that because the mind is completely defiled by afflictions, sentient beings are also completely defiled by afflictions, and the cause of the mind being completely purified is complete purification, and so on. It is said that this comes from the sutras. The so-called "sixth" is the mind's consciousness, because the sixth is complete. The so-called "sixth" is "possessor," because it has great power, because it has three kinds of discrimination, and has the characteristics of being without outflows, etc., and pervades the three realms. The so-called "king" is because he has dominion, because the consciousness he abandons is other consciousnesses, just as the wind shakes the trees or stays on them, and the trunk of the tree has branches and so on. The so-called "if it becomes attached" means that if one falls into the faults of desire, etc., one will become an attached person, which is the remainder of the sentence, that is, not being separated from desire and not being separated from hatred, etc. Whoever has the affliction of desire is an attached person, which means having defilements. Because the sutras say that attachment here is desire. The so-called "not attached is not attachment" means that whoever does not have attachment with the name of desire, etc., is the sixth itself. If it is like that for him, then he himself is not attachment, which means being separated from desire, etc. If one becomes an attached person in the continuum of sentient beings, what is the fault? The so-called "attachment is a child" means desire, etc.
Chinese
被愚昧染污相续的众生，就叫做孩童。是软弱和受他支配的意思，也就是奴仆的意思，因为被烦恼所支配的缘故。“离欲应知是智者”，这句话因为是暗示所以没有说，因此应当远离贪欲，以慈悲心调伏自心，这样做了就会没有过失，成为福田，这是在说明这个道理。第六个问题是，大多数情况下，（贪欲）依何处而生起强烈的执着呢？因为是针对有色和有身者而说的。在二界中，依色而生起的心和心所是成立的宗义。为了确定有身者，所以说了贪欲和嗔恨等。另一些人说，这是从常住的比丘难陀看到当地一位美貌的女子，生起强烈的贪恋而开始的。还有人说，世尊住在森林里，为声闻众开示死尸，教导身念住时，一位天人前来请教：“身体应该如何寻觅？围栏和装饰是怎样的？世尊，在这里，什么是恒常束缚的处所？”因为问了这个问题，所以说了这些话。所谓城市，是因为不明显地喜欢佛法，所以就是城市本身，是嗔恨之源的身体的意思。因为和它相似，因为是时机，以及因为下面要说差别，就像从看到烟而推知有火一样。什么是差别呢？就是“有骨头的围栏”等等。这里，骨头就像篱笆一样，是骨头自性的墙壁的意思。这里，用血肉装饰，就像用木头和砖头等堆砌，用钉子和绳子等捆绑，再用泥土等涂抹，就像属于城市的范畴一样，用里面的三百六十块骨头堆砌，用筋等捆绑，再用血肉涂抹，就变成了身体。在这里，应该考察什么是城市？对此说道：什么
English
The sentient beings whose continuum is defiled by ignorance are called children. It means weakness and being controlled by others, which also means being a servant, because they are controlled by afflictions. "One should know that the one who is free from desire is wise." This statement is not explicitly stated because it is implied. Therefore, one should be free from desire and tame one's mind with compassion. By doing so, one will be without fault and become a field of merit. This is what is being explained. The sixth question is, in most cases, where does strong attachment arise from? It is because it is addressed to those with form and body. In the two realms, the mind and mental factors that arise dependent on form are the established tenets. In order to ascertain those with body, desire and hatred, etc., are mentioned. Others say that this began when the permanent monk Nanda saw a beautiful woman from the local area and developed strong attachment. Still others say that when the Blessed One was dwelling in the forest, he showed corpses to the Shravakas and taught them to establish mindfulness of the body, a deva came and asked, "How should the body be sought? What is the fence and decoration like? Blessed One, what is the place of constant bondage here?" Because this question was asked, these words were spoken. The so-called city is the city itself because it does not obviously delight in the Dharma. It means the body, which is the source of hatred. Because it is similar to it, because it is the occasion, and because the difference will be stated below, just as one infers fire from seeing smoke. What is the difference? It is "having a fence of bones," etc. Here, the bones are like a fence, meaning the wall of the nature of bones. Here, decorating with flesh and blood is like piling up wood and bricks, etc., binding them with nails and ropes, etc., and then plastering them with mud, etc., just as it belongs to the category of a city. The three hundred and sixty bones inside are piled up, bound with tendons, etc., and then plastered with flesh and blood, and it becomes a body. Here, what should be examined as a city? To this it is said: What
Chinese
即所谓贪欲等，是对于身体任何部分随之生起的遍行。 “和”字表示包括无惭等所有眷属，因为它们是贪欲的垢染。所谓嗔恨，是愤怒的遍行。“和”字表示包括其垢染，如愤怒等。所谓我慢，是我慢的遍行。“和”字也表示与此相同的原因。所谓覆藏，是近烦恼的例子。隐藏罪恶并从外部涂抹，这就是覆藏，从贪爱和无明产生，是覆藏的特征。前一节的识也应在此处应用，因为它是所依赖的事物的表达。无处，即无住处。例如，国王、大臣、鸟使、引导者和贤者在城市中居住，同样，这里也应表达识、贪欲、嗔恨、我慢和覆藏等。居住即是进入。为了说明身体的城市从何而来，如何成为束缚，以及如何舍弃它，所以说了“从因缘生起”等。莲花色的身体非常美丽，由于贪欲而被他人控制，在六个大城市里卖淫。之后出家并获得阿罗汉果，因此在他的控制下说了这些话。所谓“从因缘生起”，即是产生、原因和作用。从这些产生，所以是产生，即是集谛的集合。因为它有产生者，并且从中产生结果，因为没有什么是从一个条件产生的。因此，它变成了集谛的真理。所谓“遍生”，即是从各方面产生。因为它是身体的状态，所以是苦谛的意义。所谓“若不见”，即是不如实知身体，即这个世界的生和灭。对于什么业
English
That is, so-called desire and so on, is the pervasive activity that arises following any part of the body. The word "and" indicates that it includes all the retinue of shamelessness and so on, because they are the stains of desire. What is called hatred is the pervasive activity of anger. The word "and" indicates that it includes its stains, such as anger and so on. What is called pride is the pervasive activity of pride. The word "and" also indicates the same reason as this. What is called concealment is an example of near afflictions. Hiding sins and smearing them from the outside, that is concealment, which arises from craving and ignorance, is the characteristic of concealment. The consciousness of the previous verse should also be applied here, because it is the expression of the object on which it depends. No place, that is, no dwelling place. For example, just as a king, a minister, a bird messenger, a guide, and wise men dwell in a city, so here also should be expressed consciousness, desire, hatred, pride, and concealment, and so on. Dwelling is entering. In order to explain from where the city of the body comes, how it becomes a bondage, and how it is abandoned, therefore, it is said, "arising from causes and conditions" and so on. A lotus-colored body is very beautiful, and because of desire, it is controlled by others, prostituting in six great cities. After that, he renounced and attained the fruit of an Arhat, therefore, under his control, he spoke these words. What is called "arising from causes and conditions" is producing, cause, and action. Because it arises from these, it is arising, that is, the collection of the origin of suffering. Because it has a producer, and from it a result arises, because nothing arises from one condition. Therefore, it becomes the truth of the origin of suffering. What is called "pervasively born" is born from all aspects. Because it is the state of the body, it is the meaning of the truth of suffering. What is called "if one does not see" is not knowing the body as it is, that is, the birth and death of this world. For what karma
Chinese
不了解就是无明。所谓“那”，就是指不净的身体。所谓“成为束缚”，是因为过于执着，被他人所控制，就像猪一样对待不净之物。世间之人是被无知所蒙蔽的，这是这句话的意思。如果他们领悟了，就能彻底舍弃河流。这句话的意思是，如果他们用无漏的智慧如实地看到那些身体，就能彻底舍弃四种烦恼之河。这显示了道谛和灭谛，因为显示了领悟和彻底舍弃。领悟本身就能舍弃河流，这是如何显示的呢？因为对外道者的执着无法舍弃。也就是说，外道者无法舍弃成为解脱障碍的、名为河流的支流，因为他们没有超越世间的智慧。这些佛法修行者因为领悟了四圣谛，所以舍弃了一切细微的烦恼。如何确定，又如何理解呢？因为说了对外道者的执着无法舍弃。因为他们过于执着轮回，并且因为相信无我而害怕断灭，如果他们能够舍弃，那么解脱就在眼前。零星的集合，也就是第十六品的解释完毕。 由于零星教诲所产生的散乱，全面引发了尘土般的、类似于水的精进，并且完全掌握了具有能力等特点，并随顺地显示了寂静的方法。因此，接下来将要讲述水的集合，为了显示这一点。因此说了“那些在家”。或者说，出家能够舍弃一切散乱。因此，为了显示这一点，才说了“那些舍弃了家”。或者说，对外道者的执着无法舍弃，因为他们没有领悟。为了显示这一点，如果问为什么他们没有证悟呢？回答说，因为没有出家。如果没有进入出家，就不能舍弃。因为出家是不执着轮回，并且是完全舍弃之心的自性。因此，舍弃烦恼依赖于出家。
English
Not understanding is ignorance. "That" refers to the impure body. "Becoming a bond" means being controlled by others due to excessive attachment, like pigs treating impure things. Worldly people are obscured by ignorance, that is the meaning of this sentence. If they realize it, they can completely abandon the rivers. This means that if they see those bodies as they are with undefiled wisdom, they can completely abandon the four rivers of affliction. This shows the truth of the path and the truth of cessation, because it shows realization and complete abandonment. Realization itself can abandon the rivers, how is this shown? Because the attachment to outsiders cannot be abandoned. That is to say, the heretics cannot abandon the tributaries named rivers that have become obstacles to liberation, because they do not have wisdom beyond the world. These Dharma practitioners have abandoned all subtle afflictions because they have realized the Four Noble Truths. How to determine and how to understand? Because it is said that the attachment to outsiders cannot be abandoned. Because they are too attached to samsara, and because they fear annihilation by believing in no-self, if they can abandon it, then liberation is at hand. The collection of fragments, that is, the explanation of the sixteenth chapter is completed. Due to the distraction caused by the fragmentary teachings, the dust-like diligence similar to water is fully initiated, and the characteristics such as the ability are fully grasped, and the method of peace is shown accordingly. Therefore, next, the collection of water will be discussed in order to show this. Therefore, it is said "those at home". Alternatively, renunciation can abandon all distractions. Therefore, in order to show this, it is said "those who have abandoned their homes". Alternatively, the attachment to outsiders cannot be abandoned because they have not realized it. In order to show this, if you ask why they have not attained enlightenment? The answer is, because there is no renunciation. If you do not enter renunciation, you cannot abandon it. Because renunciation is not attached to samsara, and is the nature of complete abandonment. Therefore, abandoning afflictions depends on renunciation.