Chinese
执着于此，因执着而反复思索，思索的习气增长，从而产生贪恋。缘起分为业和烦恼两种，即三种业和六种烦恼。三种业是：善业、恶业和无记业。善业是努力行持佛法。恶业是造作堕入恶道的因。无记业是善恶不分的业。六种烦恼是：嗔恨、愚痴、傲慢、嫉妒、贪欲和愤怒。六道众生的本质是：嗔恨产生地狱道，愚痴产生畜生道，愤怒或吝啬产生饿鬼道，傲慢产生天道，嫉妒产生非天道，贪欲产生人道。各自感受痛苦的方式是：天人感受堕落的痛苦，非天感受争斗，人感受生老病死的痛苦，畜生感受饮食役使，饿鬼感受吝啬的障碍，地狱感受寒热的痛苦。因此，这些痛苦的产生源于不了解基的意义。这些痛苦可以归纳为四个总的方面，因此称为四法座。四种道之方便是：四大构成身体的方式，四魔存在于自身的方式，魔控制意识的方式，以及将此转化为道的方式。四大构成身体的方式是：这个身体由四大组成，肉和骨头由地大组成，温度由火大组成，血液和淋巴由水大组成，呼吸由风大组成。最初，父母的精血是由四大精华所化生，地水凝聚，风火推动，从而产生身体。其中，首先由风大的风产生天子，从他的口中出现四大的精华：风大的风出现，使耳朵听到声音；风大的水出现，使鼻子闻到气味；风大的火出现，使舌头尝到味道；风大的地出现，使头上长出头发，从而在头部自然形成。这种情况就像蜜蜂吸取花蜜一样存在，其本质是风大的风。作用是眼睛看到事物，
English
Clinging to this, due to clinging, repeatedly contemplating, the habit of contemplation increases, thereby creating attachment. Condition arises from two things: karma and afflictions, namely three types of karma and six afflictions. The three types of karma are: virtuous karma, non-virtuous karma, and neutral karma. Virtuous karma is diligently practicing the Dharma. Non-virtuous karma is engaging in actions that lead to the causes of falling into the lower realms. Neutral karma is karma that is neither virtuous nor non-virtuous. The six afflictions are: hatred, ignorance, pride, jealousy, desire, and anger. The essence of the six realms of beings is: hatred produces the hell realm, ignorance produces the animal realm, anger or stinginess produces the hungry ghost realm, pride produces the god realm, jealousy produces the demigod realm, and desire produces the human realm. The ways of experiencing suffering are: gods experience the suffering of falling, demigods experience fighting, humans experience the suffering of birth, aging, sickness, and death, animals experience being used for food and labor, hungry ghosts experience the obscuration of stinginess, and hell beings experience the suffering of heat and cold. Therefore, these sufferings arise from not understanding the meaning of the ground. These sufferings can be summarized into four general aspects, hence they are called the Four Dharma Seats. The four suns of the path's means are: how the elements constitute the body, how the four maras reside within oneself, how the maras control consciousness, and how to take that as the path. How the elements constitute the body is: this body is composed of the four elements, flesh and bones are composed of the earth element, warmth is composed of the fire element, blood and lymph are composed of the water element, and breath is composed of the wind element. Initially, the essence of the four elements from the sperm and blood of the parents arises, earth and water condense, wind and fire move, thereby producing the body. Among them, first, the son of the gods is formed from the wind of the wind element. From his mouth, the essence of the four elements arises: when the wind of the wind element arises, the ears hear sounds; when the water of the wind element arises, the nose smells odors; when the fire of the wind element arises, the tongue tastes flavors; when the earth of the wind element arises, hair grows on the head, thereby naturally forming in the head. This situation is like a bee sucking the nectar of a flower, its essence is the wind of the wind element. The function is that the eyes see forms,
Chinese
耳听声音，鼻闻气味，舌尝味道。那个魔的口中生出脉，生出啦啦那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），惹萨那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）三种，在喉咙处汇聚，从中生出烦恼魔，其本体由火之气构成。这种情况就像罪人攀登岩石一样。那个魔的口中生出四种火的根源，即火之火、火之气、火之水、火之土。其中，火之火产生舌头，火之气形成声音，火之水形成并安住于大脑，火之土形成牙齿。作用是品尝味道和发出声音。那个魔的口中生出三条脉，右边是啦啦那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），左边是惹萨那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），中间是阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），三者汇聚于心脏，从中生出死主的魔，其本体由水之气构成。这种情况就像角力士比赛力量一样。从它的口中分出四种水的根源，水之水产生血液，水之土产生心脏，水之火产生温度，水之气产生呼吸。作用是执取和能取二者。那个魔的口中生出三条脉，啦啦那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是水的脉，惹萨那（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是血的脉，阿瓦都帝（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）是精液的脉，汇聚于肚脐，从中形成蕴魔。其本体由土之气构成。这种情况就像张开的陷阱一样，那个魔的口中生出四种土的根源，土之土使身体稳固，土之火使食物消化，土之水使肚脐成为轮回之所，土之气使食物排出和吸收。作用是连接母亲的肚脐和孩子的肚脐，以及使二根交合。四魔各自安住的情况是，特别安住在有情众生的人的身体上。其他一切有情众生也都有这四魔。其中，在人的身体上，梵天之子的魔安住在头顶。它安住的标志是什么呢？后脑勺的头盖骨上自然形成的形状是外在的标志。贪恋色声香味是内在的标志。通过禅修从魔的口中解脱，气息从头顶的梵穴中运行是秘密的标志。烦恼魔安住在喉咙，它安住的标志是什么呢？安住在舌根处，小舌
English
The ear hears sounds, the nose smells scents, and the tongue tastes flavors. From the mouth of that demon, veins arise, namely, Lala Na (藏文, Devanagari, Roman transliteration, literal Chinese meaning), Rasa Na (藏文, Devanagari, Roman transliteration, literal Chinese meaning), and Ava Dhuti (藏文, Devanagari, Roman transliteration, literal Chinese meaning), three in number. These converge at the throat, and from this arises the demon of afflictions, whose essence is formed from the air of fire. This situation is like a sinner climbing a rock. From the mouth of that demon arise four roots of fire: fire of fire, air of fire, water of fire, and earth of fire. Among these, the fire of fire creates the tongue, the air of fire forms the voice, the water of fire forms and dwells in the brain, and the earth of fire forms the teeth. The function is to enjoy flavors and produce sounds. From the mouth of that demon arise three veins: Lala Na (藏文, Devanagari, Roman transliteration, literal Chinese meaning) on the right, Rasa Na (藏文, Devanagari, Roman transliteration, literal Chinese meaning) on the left, and Ava Dhuti (藏文, Devanagari, Roman transliteration, literal Chinese meaning) in the center. These converge at the heart, and from this arises the demon of death, whose essence is formed from the air of water. This situation is like wrestlers competing in strength. From its mouth, four roots of water diverge: the water of water creates blood, the earth of water creates the heart, the fire of water creates warmth, and the air of water creates breath. The function is to engage in both grasping and the grasper. From the mouth of that demon arise three veins: Lala Na (藏文, Devanagari, Roman transliteration, literal Chinese meaning) is the vein of water, Rasa Na (藏文, Devanagari, Roman transliteration, literal Chinese meaning) is the vein of blood, and Ava Dhuti (藏文, Devanagari, Roman transliteration, literal Chinese meaning) is the vein of semen. These converge at the navel, and from this the demon of the aggregates is formed. Its essence is formed from the air of earth. This situation is like an open trap. From the mouth of that demon arise four roots of earth: the earth of earth stabilizes the body, the fire of earth digests food, the water of earth makes the navel the place of samsara, and the air of earth causes food to be expelled and absorbed. The function is to connect the mother's navel and the child's navel, and to cause the two sense organs to unite. The situation of the four demons dwelling within oneself is that they dwell particularly in the bodies of sentient beings, especially humans. All other sentient beings also have these four demons. Among these, in the human body, the demon of the son of the gods dwells on the crown of the head. What is the sign of its dwelling there? The naturally formed shape on the skull at the back of the head is the external sign. Attachment to forms, sounds, smells, and tastes is the internal sign. Liberation from the mouth of the demon through meditation, and the movement of air through the Brahma hole at the crown of the head is the secret sign. The demon of afflictions dwells in the throat. What is the sign of its dwelling there? It dwells at the root of the tongue, the uvula.
Chinese
小者如罪恶之角，头向上仰且张口，尾向下垂乃内部之相。发出声音，以及辨别味道的好坏乃外部之相。若修习禅定，则感觉不到气息的流动乃秘密之相。于心间有死主的魔存在，其存在的相为：心之内有一个拇指大小的血蛙存在，地的精华如白色的丝线，火的精华如太阳照在镜子上的光芒，水的精华如人工胭脂的汁液，气息的精华如黄金埋在地下所蒸发的气体，此魔存在于这些精华的中央，能控制这些精华乃内部之相。这些精华聚集后，对能取与所取二者产生喜欢与不喜欢，由心中生起，并运用各种念头和智慧乃外部之相。若修习禅定，则诸元素在自身位置上寂静下来。没有魔。能取与所取在自身位置上解脱，身体的众生不会到来。临死时，将气息纳入要害并放出去乃秘密之相。在脐部有蕴魔存在，所有脉都聚集在脐部，脉的结像花苞开放般存在乃内部之相。此处与母亲的脐带和孩子的脐带相连。母亲吃下的食物，通过气息将精华聚集在孩子的脐部进行滋养，并提供两种感官之门，以及排出大小便乃外部之相。若修习禅定，则欲望平息，身体不会到来乃秘密之相。魔控制意识的方式是：头部是愚痴之风的处所，因此风会升起。因愚痴而迷惑并入睡。喉咙是傲慢之火的处所，因此会生起傲慢。体温会升高。心是嗔恨之水的处所，因此会生起嗔恨。水中会升起痰和胆汁。脐部是贪欲之地，因此会生起贪欲。下身会腹泻。寒病会加重。此外，在头顶有天子魔，因此会生起因观看而满足的贪欲。在喉咙有烦恼魔，因欢笑而生起满足的贪欲。在心间有死主魔，因用手拥抱而生起满足的贪欲。在脐部有蕴魔，因提供感官之门而生起满足的贪欲。身体有触觉，以及所触之物，和
English
Small, like the horn of sin. The head is raised and the mouth is open. The tail is drooping down, which is an internal sign. The sound coming, and distinguishing between good and bad tastes is an external sign. If you meditate, not feeling the movement of breath is a secret sign. In the heart dwells the demon of death. The sign of its dwelling is: inside the heart dwells a blood frog the size of a thumb. The essence of earth is like a white silk thread, the essence of fire is like the light of the sun placed on a mirror, the essence of water is like the juice of artificial rouge, the essence of breath is like the vapor of gold buried underground. It dwells in the center of these essences, and controlling them is an internal sign. When these are gathered, liking and disliking arise from the mind towards the apprehended and the apprehender. Using various thoughts and wisdom is an external sign. If you meditate on this, the elements will subside and remain in their own places. There is no demon. The apprehended and the apprehender are liberated in their own places, and the creatures of the body will not come. At the time of death, drawing the breath into the vital point and releasing it is a secret sign. In the navel dwells the demon of the aggregates. All the veins gather in the navel. The knot of the veins is like an opening bud, which is an internal sign. Here, the mother's navel and the child's navel are connected. The food eaten by the mother is gathered by the wind into the child's navel to nourish it, and it provides the two sense gates, and excretes feces and urine, which is an external sign. If you meditate, desire will subside and the body will not come, which is a secret sign. The way the demon controls consciousness is: the head is the place of the wind of ignorance, so the wind rises. Being deluded by ignorance, one falls asleep. The throat is the place of the fire of pride, so pride arises. The body temperature rises. The heart is the place of the water of hatred, so hatred arises. Phlegm and bile rise in the water. The navel is the place of desire, so desire arises. The lower body has diarrhea. Cold diseases worsen. Furthermore, on the crown of the head is the demon of the son of the gods, so desire arises from being satisfied by looking. In the throat is the demon of afflictions, so desire arises from being satisfied by laughing. In the heart is the demon of death, so desire arises from being satisfied by holding with the hands. In the navel is the demon of the aggregates, so desire arises from providing the sense gates. The body has touch, and the touched object, and