English
This is the explanation of the section on right view, which is the first chapter. Thus, by distinguishing between the nature of reality and the possessor of nature, or essence and transformation, wisdom and consciousness, the true nature of mind is determined. Now, the second section will describe how the body of cyclic existence is formed. That is, the mind itself, being associated with the three elements of white, red, and wind, is called the subtle body. Nothing can destroy it except the Vajra of Constant Quiescence, so it is called the indestructible bindu of consciousness. Since the subtle body depends on the gross body, it is relevant to explain the formation of the body of cyclic existence after explaining the causes and conditions of cyclic existence. Depending on the actions of the dependent body, the very nature of the mind is manifested, which is the characteristic of the Vajrayana. In order to practice the generation stage, one must know the state of the body to be purified. Therefore, these also depend on first knowing how they are formed. There are two parts to this: the chapter text and the chapter title. The first part has three aspects: a brief statement, a detailed explanation, and a summary of the points. The first part is: 'The way the body is formed, composed of the alaya consciousness and life-force wind, combining to be born in the three realms.' That is, if we explain how this body of cyclic existence is formed, it is formed by the alaya consciousness, which has various seeds of habit, combined with the great life-force wind, combining to be born in the three realms. The word 'na' is a word that introduces the following text. So, what combines with birth? It is the alaya consciousness, which has various seeds of habit. By what does it combine? It combines by the movement of the mind, which has the nature of fabrication and desire. In Vajrayana, this is called the life-force wind, because it holds the life of beings and causes the mind to move. Where does it combine? It combines in any of the four modes of birth in the three realms. How does it combine? It combines in the way that consciousness, interacting with objects and associated with fabrication, is defiled by delusion. The second part is the detailed explanation, which is divided into two parts: a general explanation of how to take birth in the three realms, and a specific explanation of how humans take birth. The first part has three aspects: the way of taking birth in the formless realm, the form realm, and the desire realm. The first part is: Associated with fabrication
Chinese
由识而说，如虚空无边等四者，作为所缘而生于彼，称为无色，乃意之身。如是说，心缘于境，与牵引成办之业相关的阿赖耶识，以虚空无边、识无边、无所有、非想非非想四种禅定中的任何一种作为所缘，在等持的本体上获得明相，而生于虚空无边处等天界，此即称为无色界。此乃具有习气的意之身，除了生于彼处的圣者之外，凡夫皆是具有烦恼意的意之身。此处所说的无色，是指没有微尘聚集的粗大身体，但有微细的身体，这是经部和密部都说的。何时从禅定中起身，转移到其他界时，产生其他的分别念，就称为死亡。虽然此界有圣者出生，但没有故意受生的。第二部分分为两点：正说和顺带说明上方二界的退失。第一点是：依于四禅而生者，乃色界，彼乃断除欲贪之粗显者，乃化生。如是说，心缘于境，与造作相关的识，依赖于四种有漏禅定的本体等持中的任何一种作为所缘，而生于上界，此乃具有色之我慢者，故称为色界。此乃从欲界向上超脱，欲贪的粗显已断除，具有圆满的身体和衣服，乃化生。生于上方二界的因是两种造作，即牵引之业和成办之业的显现造作。前者是各自的近分定，后者是本体的等持，这些也因粗细的差别而各有两种。又因地的差别而各有四种，共八种。其中，四禅各有三种，共十二种，从初禅的近分定和本体上获得微小的明相，因此
English
It is said by consciousness that the four, such as the infinity of space, are taken as objects and born there, called formless, which is the mind-body. Thus it is said that the mind is focused on the object, and the alaya consciousness associated with the karma of pulling and accomplishing takes any of the four samadhis of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception as the object. Having obtained clarity on the main body of the samadhi, one is born in the heavens such as the realm of infinite space, which is called the formless realm. This is the mind-body with habitual tendencies, and apart from the noble ones born there, ordinary beings are mind-bodies with afflicted minds. Here, the term 'formless' refers to the absence of a coarse body composed of particles, but there is a subtle body, as stated in both the sutras and tantras. When one arises from samadhi and transmigrates to another realm, the arising of other discriminations is called death. Although there are noble ones born in this realm, there is no intentional rebirth. The second part is divided into two points: the main point and the incidental explanation of the decline of the two upper realms. The first point is: those who are born relying on the four dhyanas are in the form realm, they have overcome the grossness of desire and attachment, and are born by transformation. Thus it is said that the mind is focused on the object, and the consciousness associated with fabrication relies on any of the four contaminated samadhis of the main body of dhyana as the object, and is born in the upper realms. This is called the form realm because it possesses the pride of form. This transcends the desire realm, the grossness of desire and attachment has been overcome, and it possesses a complete body and clothes, and is born by transformation. The cause of being born in the two upper realms is two kinds of fabrication, namely the manifestation of the karma of pulling and the karma of accomplishing. The former is the respective preparatory concentration, and the latter is the samadhi of the main body. These also have two kinds each due to the difference in subtlety and grossness. Also, due to the difference in location, there are four kinds each, totaling eight. Among them, each of the four dhyanas has three kinds each, totaling twelve. From the preparatory concentration and the main body of the first dhyana, a small amount of clarity is obtained, therefore
Chinese
小者生于梵众天，中者生于梵辅天，大者生于大梵天。同样，第二禅的小、中、大者，生于少光天、无量光天和极光净天。第三禅的小者生于少善天，中者生于无量善天，大者生于遍净天。第四禅者，生于无云天、福生天和广果天。色界共有十六处，剩下的四处是净居天。生于净居天的因是第四禅的等持与无漏智慧相结合。如《阿毗达磨》所说，修习增上禅定者，得生于五净居天，与此相似。在《波罗蜜多》中，说有十七处，有些人认为有十八处。无想天是因修习世间第三禅，将止息想和受执为涅槃，从而修习无想定而生。其处所说为大果天，如同村落和寺庙。因此，不另计数其他处所。极高和殊妙显现，被认为是同一意义的不同名称。因此，这里认为色界有十六处。二是：虚空风火水与地，小生次第而分。他生二十处，彼之漏依次。一界至五间，具足无明生。正念安住于此示。如是说。若问生于色界和无色界的众生，以何界为所依而生？如《时轮经》所说，以虚空、风、火、水、地五大种，再分出虚空风等小种，身体的漏失是舍弃明点，心的漏失是被烦恼分别念所遮蔽。从欲界到其他处所，即色界十六处和无色界四无色处，共二十处受生。生于何处，就将二十种漏失的原因与二十处依次对应。如虚空界等一界到地界五界之间具足。也就是说，耗尽
English
The small are born in the Brahma Assembly Heaven, the medium in the Brahma Retinue Heaven, and the great in the Great Brahma Heaven. Similarly, the small, medium, and great of the second dhyana are born in the Lesser Light Heaven, the Immeasurable Light Heaven, and the Clear Light Heaven. The small of the third dhyana are born in the Lesser Virtue Heaven, the medium in the Immeasurable Virtue Heaven, and the great in the Extensive Virtue Heaven. Those of the fourth dhyana are born in the Cloudless Heaven, the Merit-Born Heaven, and the Great Fruit Heaven. Since there are sixteen places in the form realm, the remaining four are the Pure Abode Heavens. The cause for being born there is that the samadhi of the fourth dhyana is connected with uncontaminated wisdom. As it is said in the Abhidharma, those who cultivate increasing meditation are born in the five Pure Abode Heavens, which is similar to this. In the Perfection of Wisdom, it is said that there are seventeen places, and some think there are eighteen. The cause of being born as a long-lived god without perception is that one cultivates the absorption without perception because one takes the cessation of perception and feeling as nirvana from the third worldly dhyana. It is said that its place is in the Great Fruit Heaven, like villages and monasteries. Therefore, other places are not counted separately. Extreme height and wondrous appearance are considered to be different names for the same meaning. Therefore, here it is considered that there are sixteen places in the form realm. Secondly: Space, wind, fire, water, and earth, are divided into small elements in order. Whatever is born in the other twenty places, its leakage is in order. From one realm to five, complete with ignorance and birth. Mindfulness is shown to be established here. It is said. If one asks, by what realm do those born in the form and formless realms rely on to be born? According to the intention of the Kalachakra Tantra, the five great elements, space, wind, fire, water, and earth, are further divided into small elements such as space and wind. The leakage of the body is the abandonment of bindu, and the leakage of the mind is obscured by the conceptual thoughts of afflictions. From the desire realm to other places, that is, the sixteen places of the form realm and the four formless realms, a total of twenty places are taken for rebirth. Wherever one is born, the twenty causes of leakage are sequentially matched with the twenty places. For example, from one realm such as the space realm to the five realms ending with the earth realm, one is complete. That is, exhausted