English
are permanent. Those arising and ceasing are established as impermanent because of continuous change. Subtle nature of impermanence is, things are established only at the time when they acquire their own nature, or at the time when they perish outwards. The duration of these two is, in the time it takes for a strong man to snap his fingers, like the act of birth, sixty-five moments pass, as stated in the scriptures, therefore those are called momentary impermanence. The nature of whatever is compounded does not exist beyond this range. Remembering the fear of the fruit that produces suffering is, if it is impermanent, then it can certainly be harmed by conditions, and that which is harmed dwells in suffering, therefore, the Blessed One said, whatever is impermanent is suffering. All the sufferings of samsara are condensed into three, if according to the common view of Cittamātra, the feeling of happiness and its cause is the suffering of change, suffering and its cause is the suffering of suffering, equanimity and its cause is the suffering of conditioning. The distinctions of those are eight: the suffering of arising fear, the suffering of aging with changing age, the suffering of sickness with changing elements, the suffering of death with changing life, the suffering of encountering the unpleasant and disliked, the suffering of separation from the pleasant and beloved, the suffering of seeking desires and not finding them, the suffering of the appropriated aggregates, these eight also abide in three: separation from the beloved, and the suffering of seeking desires and not finding them are both the suffering of change, the suffering of the appropriated aggregates is the suffering of conditioning, all the rest are the suffering of suffering. That is also, if according to the view of Madhyamaka, grasping at self in the selfless, and grasping at happiness in suffering, etc., are the suffering of suffering, grasping at permanence in impermanence is the suffering of change, grasping at substance in emptiness is also placed as the suffering of conditioning. Those are said to be conventional suffering, the ultimate suffering is, suffering, emptiness, selflessness, impermanence, these four are mentioned in the Compendium of Manifestations. In that case, the three realms are not beyond suffering, the three lower realms are
Chinese
被痛苦的痛苦所折磨。人和六欲天，以及第三禅以下，被变异的痛苦所折磨。第四禅和四无色定是被行苦所折磨。忆念未造作的寂灭之恐怖时，声闻乘的人认为：遍计所执的我，外道认为有常、一、自在的众生；俱生我，未入宗派的鸟兽等也常有“我”的想法，以及“我的”想法，执着于我和我所的补特伽罗我，当在蕴上以一和分离的方式寻找时，会发现没有。由众多部分组成的蕴、界、处，如虚假显现的幻象般，在世俗中存在；而蕴等的作者，所取之色法，无分微尘；以及能取之识，刹那无分，在胜义中存在。因此，他们仅见到粗分的法无我，认为蕴等是虚假的。因为没有证悟细微的，所以认为有微尘识。因为证悟了粗分的法我，所以能够断除所有的烦恼，因为烦恼是缘于集合而生起的，而集合被认为是虚无显现的影像。因此，在《入行论释》中也说：“没有完全证悟法我，仅证悟了断除烦恼的方法。”所谓“仅方法”就是指此。独觉乘的人证悟了所取不存在，但没有证悟能取不存在。如此一来，声闻和独觉的寂灭，因为没有完全证悟法无我，所以安住在具有非烦恼性的无明，无实有之执着，以及所知障的对境之地上，因此自利也没有达到究竟。并且，因为没有在轮回未空之前，为了其他众生而安住的想法，所以远离了大悲心，因此需要生起大乘的怖畏。关于此理的详细内容，请参考我根据《七十皈依颂》的论典《月饰》。依靠怖畏而生起大悲心时，大乘皈依的根本就是大悲心，因此需要生起大悲心。而大悲心安住在痛苦的怖畏，以及希求脱离的四无量心中，这要好好地
English
They are tormented by the suffering of suffering. Humans and the six desire gods, and those below the third dhyana, are tormented by the suffering of change. The fourth dhyana and the four formless realms are tormented by the suffering of conditioning. When remembering the fear of unconditioned nirvana, the Shravakas think that: the self imputed by concepts, the heretics think that there is a permanent, single, independent being; the innate self, birds and wild animals who have not entered a philosophical system, also always have the thought of "I" and the thought of "mine," clinging to the self of the person who is the object of "I" and "mine," when searching for it on the aggregates in a single and separate way, they see that it does not exist. The aggregates, elements, and sense bases composed of many parts, like a false appearance of illusion, exist conventionally; and the author of the aggregates, etc., the grasped form, the indivisible particles; and the grasping consciousness, only a momentary indivisible, exist ultimately. Therefore, they only see the coarse selflessness of phenomena, thinking that the aggregates, etc., are false. Because they have not realized the subtle, they think there are indivisible particles of consciousness. Because they have realized the coarse self of phenomena, they are able to abandon all afflictions, because afflictions arise dependent on the collection, and the collection is realized as a non-existent appearance like an image. Therefore, in the commentary on the "Entering the Middle Way," it is also said: "They have not fully realized the selflessness of phenomena, but only realized the method of abandoning afflictions." The so-called "only method" refers to this. The Pratyekabuddhas realize that the grasped does not exist, but they do not realize that the grasper does not exist. In this way, the nirvana of the Shravakas and Pratyekabuddhas, because they have not fully realized the selflessness of phenomena, they abide on the ground of non-afflicted ignorance, the clinging to non-substantiality, and the object of the cognitive obscurations, therefore self-interest has not reached its ultimate end. And, because they do not have the thought of abiding for the sake of other sentient beings before samsara is empty, they are separated from great compassion, therefore it is necessary to generate the fear of the Great Vehicle. For detailed information on this, please refer to my treatise "Moon Ornament," based on the "Seventy Verses on Refuge." When generating great compassion based on fear, the root of the Great Vehicle refuge is great compassion, therefore it is necessary to generate great compassion. And that great compassion abides in the fear of suffering, and the four immeasurables that desire to be free, this should be well
Chinese
为了发展，首先必须从内心深处产生一种认知，即众生并非自己的母亲，但实际上是母亲。其方式是：仅仅一个众生，其未曾做过自己母亲的数量是无穷无尽的。正如《涅槃经》中所说：“如果将这个大地变成像芥菜籽一样的小球，然后计算一个众生未曾做过自己母亲的数量，那么大地会耗尽，但一个众生未曾做过母亲的数量是不会耗尽的。”这段经文的引证可以证明这一点，而且通过理智也能证明。现在如此众多的众生，无疑是自己的母亲。无论个体的延续如何变化，都存在于未做母亲时的众生的普遍延续中。例如，就像八十岁的老翁面前站着一百岁的老母，或者变性后成为男子一样。通过诸如此类的众多经文和理智，确信一切众生都是自己的母亲之后，必须忆念她们的恩德。为了孩子，她们甘愿舍弃自己的生命，用慈爱的乳汁和甘甜的奶水喂养。用身体的温暖像衣服一样覆盖。用手和嘴清除令人作呕的污物。因为孩子健康而高兴，因为孩子生病而不高兴，以善良的心念，尽自己的能力，恒常地守护着孩子，要想到她们的恩德是多么的巨大。如此恩重如山，却不报答恩情，即使在世间也是低劣之人的行为。果报也是如此，即使背负起这片大地，看起来是任何人都无法承受的重担，但是，不报答恩情的罪恶所带来的果报，即来世必须承受各种痛苦的难以忍受的重担，是其他任何事物都无法比拟的。必须思考这一点。仅仅用世俗的报答是无法偿还的，必须通过使一切众生从轮回中获得解脱的方式来报答恩情。对于这样的众生，了解他们有十种过失之后，生起慈悲心：烦恼极其炽盛；受恶友和罪恶之友的影响；感受三恶道和善道的痛苦；处于非戒律状态；喜欢轮回，没有丝毫想要解脱的愿望；被外道的常断见所束缚；贪恋禅定的快乐；没有证悟空性却自认为证悟的傲慢
English
To develop, one must first deeply generate a certainty that sentient beings, though not one's own mothers, are in fact mothers. The way to do this is: the number of sentient beings who have not been one's own mother is infinite. As it is said in the Nirvana Sutra: "If this great earth were made into balls the size of mustard seeds, and then one counted the number of times a single sentient being has not been one's mother, the great earth would be exhausted, but the number of times a single sentient being has not been one's mother would not be exhausted." This is proven by the quote from the sutra, and it is also proven by reason. All the sentient beings that exist now have undoubtedly been one's mothers. No matter how the individual stream changes, it remains in the general stream of sentient beings from the time before they were one's mother. For example, it is like a hundred-year-old mother standing before an eighty-year-old son, or like someone who has changed gender and become a man. Having ascertained that all sentient beings are one's mothers through many such scriptural and logical proofs, one must remember their kindness. For the sake of their children, they are willing to give up their own lives, nourishing them with the loving food of their breasts and sweet milk. They clothe them with the warmth of their flesh as if it were clothing. They remove disgusting impurities with their hands and mouths. They are happy when their children are well and unhappy when they are sick, and with good intentions, they constantly protect them to the best of their ability. One must contemplate how great their kindness is. To be so greatly indebted and yet not repay the kindness is the way of base people, even in this world. And the ripening result is that even carrying this great earth seems like a burden that no one could bear, but the burden of the ripening result of the sin of not repaying kindness, which is the unbearable burden of having to experience various sufferings in the next life, is unlike anything else. One must think about this. One cannot repay their kindness with worldly repayments; one must repay their kindness by liberating all sentient beings from samsara. For such sentient beings, having understood that they have ten faults, compassion arises: their afflictions are extremely blazing; they are influenced by evil friends and sinful companions; they experience the suffering of the three lower realms and the higher realms; they abide in non-discipline; they delight in samsara and have not even a sesame seed's worth of desire for liberation; they are bound by the eternalist and nihilist views of the extremists; they are attached to the bliss of meditative absorption; and they are arrogant, presuming to have realized emptiness even though they have not.
Chinese
以及具有王权的。误入歧途的声闻缘觉和力量弱小的菩萨，这是《十法经》中所说的。其方法是缘于无量众生，成为无量福德智慧资粮的基础，成为获得无量功德之法的原因，成为无量智慧的行境，因此必须修持具有所谓无量的四无量定义。其中数量确定的是，嗔恨心的对治是慈爱，使他人遭受痛苦的损害之对治是悲悯，对他人拥有安乐不悦的对治是欢喜，烦恼贪嗔的对治是舍。体相具有四种差别，即断除不相顺的四方是断除的差别，具有无分别智慧是友伴的差别，进入人法无缘三者是所缘的差别，以三乘使众生成熟是事业的差别。因有四种，即各自的四境是所缘的因，种姓或界是俱生之因，宣说无量的善知识是增上缘，具有悲悯习气之心和心所灭尽的无间缘，必须从那个基础上产生。自性有三种，即慈爱和悲悯二者是无嗔，欢喜是心喜，舍是不执著的自性。修法方面，每一个都有所缘和行相两种。慈爱的所缘境是，处于无苦乐之间的众生。行相是希望他们具有安乐的果实，并具有清净的因。悲悯的所缘境是，正在感受痛苦果报的众生。行相是希望他们脱离痛苦的果实，并脱离罪恶的因。欢喜的所缘境是，正在感受安乐果报的众生。行相是希望他们永远不离开那二者。舍的所缘境是，具有贪嗔烦恼习气的众生。行相是希望那些具有烦恼习气的人，脱离那些，心安住在无贪嗔的平等之中。从所缘的差别上分三种，即缘于被人无我所束缚的，缘于众生，缘于对无常之法执