English
Because dividing the parts results in many, it is not singular. Moreover, these parts can be divided from coarse to subtle particles. Even the most subtle particles can be divided into top, bottom, and four directional parts, thus becoming six parts. If pursued to the end, no single truly existent part can be found in any directional division, as it becomes devoid of components. Therefore, limbs such as hands and all appearances, the coarse is subtle, the subtle is particles and extremely subtle particles. If measured by the division of directional parts, it becomes emptiness like the sky, and there is no formation of substance. Therefore, there is no existence even in extremely subtle particles. Thirdly, since what does not truly exist appears but is without inherent nature, who with wisdom of suchness would be attached to forms like dreams? One should not be attached. When the body is without inherent nature, then what are the distinctions of male and female? They are also without true existence. Just as one examines one's own body, similarly, one should ascertain that the bodies of other sentient beings and the external world of mountains and continents are also without inherent nature, like the sky. Having understood this, abandon clinging to mutual attachment and aversion, and abide in the state of post-meditation, where appearances are like illusions without inherent nature, and in the samadhi of non-elaboration like the sky. As stated in the sutra: "Manjushri, whoever sees the body as equal to the sky, that is the establishment of mindfulness of observing the body in the body." Secondly, the method of meditating on feeling mindfulness: examining the nature of feeling, examining the cause of feeling, examining the result of feeling, and examining the feeler, there are four. First, if the feeling of suffering truly exists in its own nature within the continuum of the inner mind, why does it not hinder the arising of great joy in one's own continuum? It should hinder, and joy should not arise, but this is not the case. Similarly, if happiness exists in suffering, one can also know that it hinders suffering, so it is not mentioned separately. Therefore, it has been shown that there is no truly existent feeling in the inner mind. Now, speaking from the perspective of external objects, the feeling of happiness in external objects is also not truly existent, such as beautiful forms and sweet tastes.
Chinese
如果等等是安乐的自性，那么对于因丧子之痛而煎熬和因恐惧而感受等等，为什么不因美味的食物和观看等等而感到高兴呢？必须这样做，因为芝麻等等事物本身就具有安乐，如果必须像火的热性一样，那么并非如此，所以很明显。对此，痛苦本身并非没有内在的意识，而是因为内在的特殊喜乐具有力量而压倒了它，所以如果不是在体验那个痛苦，例如太阳之于星星一样，那么，如果不是被体验的自性，那又怎么会是感受呢？因为没有感受的特征。对此，他们认为，因为根本没有体验到，所以无法感受，因此在体验到强大喜乐的时候，虽然不是完全没有体验到痛苦，但因为痛苦非常微小，所以不知道在体验它，例如在大量的蔗糖汁中滴入微小的盐水滴一样。在一个相续中，微小的痛苦和安乐不会以相同的力量共存，如果存在，那么应该可以在同一时间在同一个相续中显现，但却没有观察到，而且你不是想要用安乐来消除这个痛苦的粗大而强大的部分吗？如果是这样，为什么不消除这个微小的部分呢？因为它的对治仍然存在。就像强大的火焰覆盖并压倒的寒冷触感一样。又有人说，虽然有微小的痛苦，但它无法发挥自己的力量，而被巨大的安乐所改变，所以从那个巨大的安乐之外，只有喜乐，也就是以微小喜乐的形式来体验，就像白色的水晶被红色的灰尘改变而显现为红色，但白色的水晶并非不存在一样。仅仅属于喜乐的微小部分，也是属于那个喜乐的种类，而不是痛苦，那么为了那个目的，称之为痛苦有什么用呢？痛苦本身体验为微小喜乐的喜乐，以及喜乐本身体验为微小的喜乐的部分，有什么区别呢？因为不存在，所以拼命寻找就像在空中打结一样，这有什么用呢？这些例子也是将自己没有成立的事物作为成立的依据，所以无法成立。如果有人
English
If etc. are of the nature of happiness, then why not be happy with delicious food and watching etc. for those who are tormented by the grief of losing a child and experiencing fear etc.? It must be done, because sesame etc. themselves have happiness, if it must be like the heat of fire, then it is not so, so it is clear. In this regard, it is not that suffering itself does not have inner consciousness, but because the inner special joy has power and overwhelms it, so if that suffering is not experienced, like the sun to the stars, then, if it is not the nature of being experienced, then how is it a feeling? Because there is no characteristic of feeling. In this regard, they think that because it has not been experienced at all, it cannot be felt, so when experiencing powerful joy, although it is not that suffering is not experienced at all, but because the suffering is very small, it is not known to be experienced, like a small drop of salt water falling into a large amount of sugarcane juice. In one continuum, small suffering and happiness do not coexist with the same power, if they exist, then they should be able to appear in the same continuum at the same time, but that is not observed, and don't you want to eliminate the coarse and powerful part of this suffering with happiness? If so, why not eliminate this small part? Because its antidote still exists. Like the cold touch covered and overwhelmed by a powerful fire. Again, someone says that although there is small suffering, it cannot exert its power and is changed by great happiness, so from that great happiness, there is only joy, that is, experienced in the form of small joy, just as white crystal is changed by red dust and appears red, but it is not that the white crystal does not exist. The small part that belongs only to joy is also of that kind of joy, not suffering, then what is the use of calling it suffering for that purpose? What is the difference between the joy of suffering itself being experienced as small joy, and the part of joy itself being experienced as small joy? Because it does not exist, so desperately searching is like tying a knot in the air, what is the use of this? These examples are also using something that is not established as the basis for establishment, so it cannot be established. If someone
Chinese
如果说，因为具有强大力量的因缘而生起安乐，那么不具足因缘的痛苦在那时就不会生起。如果是这样，那么对于事物来说，没有成立的感受，也就是说，所谓的感受，仅仅是内在的分别念对安乐等显现执著或安立而已，难道不是这样成立的吗？就像这样，当心识生起安乐的时候，就没有痛苦，当生起痛苦的时候，就没有安乐，因为因缘偶尔会间断的缘故。因此，如果把安乐和痛苦看作是实实在在存在的东西，为了舍弃痛苦和获取安乐而努力，那就是错误的，因为在没有用自己的心识安立安乐和痛苦之前，安乐和痛苦的自性在内外任何地方都不存在。例如，对于呕吐病人来说，酥油是令人厌恶的；对于饥饿的人来说，酥油是美味的；对于有洁癖的人来说，粪堆是令人厌恶的；对于猪来说，粪堆是美好的；对于习惯丑陋事物的人来说，丑陋事物是美好的；对于有贪欲的人来说，女人是美好的，像这样，由于自己的分别念的力量，安乐等在那里转变，也就是说，安乐等事物的自性是不存在的。正因为如此，如果对感受安乐等显现执著，从而产生舍弃和获取的分别念的连续不断的错误，那么对治这种错误的对治方法，就是修习像这样对感受无自性的进行观察，因为这个对感受显现执著的世界，完全像疯子一样混乱。因为除了这个方法之外，没有其他的对治方法了。像这样，从经过观察和分析的良好田地中产生的，对感受无自性的意义进行安住的禅定，是瑜伽士的食物，也就是说，是瑜伽士们所享用的食物，就像食物能够使身体增长，并且感到快乐和满足一样，瑜伽士们也能够体验到离欲的快乐，并且因为证悟的功德而使身体增长。感受是轮回的根本，是争论的基础，因此，确定其无自性并进行修习是非常重要的。如上所述，无论是通过观察还是通过安住来进行修习，首先听闻的智慧是最好的，因为释迦牟尼佛的眷属中所有见到真谛的人，都是在光明佛的教法中听闻过的人。
English
If it is said that because of the powerful causes and conditions, happiness arises, then the suffering of not having complete causes and conditions will not arise at that time. If that is the case, then for things, there is no established feeling, that is, the so-called feeling is merely the inner conceptualization clinging to or postulating happiness, etc. Is it not established like this? Just like this, when the mind arises as happiness, there is no suffering, and when suffering arises, there is no happiness, because the causes and conditions occasionally have intervals. Therefore, if one regards happiness and suffering as truly existing things, and strives to abandon suffering and obtain happiness, that is a mistake, because before one's own mind postulates happiness and suffering, the self-nature of happiness and suffering does not exist anywhere, either internally or externally. For example, for a vomiting patient, butter is disgusting; for a hungry person, butter is delicious; for a clean person, a pile of dung is disgusting; for a pig, a pile of dung is beautiful; for a person accustomed to ugly things, ugly things are beautiful; for a person with desire, a woman is beautiful. Like this, due to the power of one's own conceptualization, happiness, etc., changes there, that is, the self-nature of happiness, etc., does not exist. Precisely because of such reasons, if one clings to the appearance of feeling happiness, etc., and thus the continuous mistake of the continuous stream of thoughts of abandoning and obtaining arises, then the antidote to this mistake is to meditate on observing the selflessness of feeling like this, because this world that clings to the appearance of feeling is completely chaotic like a madman. Because there is no other antidote besides this method. Like this, the samadhi that arises from the good field of observation and analysis, and abides in the meaning of the selflessness of feeling, is the food of the yogis, that is, the food enjoyed by the yogis. Just as food can make the body grow and feel happy and satisfied, the yogis can also experience the joy of detachment, and the body grows because of the merits of realization. Feeling is the root of samsara, the main thing that becomes the basis of disputes, therefore, it is very important to determine its selflessness and practice meditation. As mentioned above, whether one practices meditation through observation or through abiding, first of all, the wisdom of hearing is the best, because all those who saw the truth in the retinue of Shakyamuni Buddha were those who had heard the teachings of Buddha Light.
Chinese
据说，未来弥勒佛降临时，你将作为最初的眷属之一出生，并证悟真谛。第二点是：如果所依的根（感官）和所缘的境（事物）等这两个事物，是有间隔的或者无间隔的，如果是第一种情况，那么它们会在哪里相遇呢？因为有阻隔就不可能相遇，就像东西方的山一样。如果两者之间没有间隔，那么就会变成一体。这样一来，哪个根会和哪个境相遇呢？就像眼睛不可能和它自己相遇一样。有人会想：就像手掌互相接触一样，为什么不能相遇呢？像这样显现的相遇也只是由分别念执着而已，实际上并非如此。原因是粗大的根境不可能在各个方面都相遇，比如前面相遇了，后面就没有相遇。按照这种方式分析，被其他微尘阻隔的微尘就没有相遇。最终，没有阻隔的根境的极微尘必须相遇，但是根的极微尘不可能进入境的极微尘，因为它是无分微尘，没有容纳其他事物或进入的空间，两者是相同的。因此，如果这两个事物的一个面相遇，而所有部分没有相遇，那么就不是无分微尘。仍然可以从其他未相遇的微尘来分析那个微尘，如果所有部分都相遇，那么就必须互相进入和融合，但是由于没有进入的空间，因为它们是相同的，所以无法进入。没有进入，两个微尘就不会混合在一起。没有混合在一起，就不会相遇，因为无分微尘相遇必须在各个方面都相遇，只在一个方面相遇是不可能的。因此，既然是无分微尘，又怎么能说它相遇了呢？因为一个方面和所有方面相遇对它来说都是不可能的。因此，如果你认为相遇和无分微尘是同时存在的，那么请你展示给我看，这样相遇才能成立，这是指无法展示的程度。既然已经证明了所谓的境、根、识三者聚合中的根境聚合是不存在的，那么如果认为境和识相遇，识并不是微尘聚集的身体。
English
It is said that when Maitreya Buddha comes in the future, you will be born as one of the first attendants and realize the truth. Secondly: If the object-possessing sense and the object form, etc., these two things are either with an interval or without an interval, if it is the first case, then where will they meet? Because with obstruction, meeting is impossible, like the mountains of east and west. If there is no interval between the two, then they will become one. In that case, which sense will meet which object? Just as it is impossible for the eye to meet itself. Someone might think: Just like palms touching each other, why is it not possible to meet? This appearance of meeting is just an attachment of thought, but it is not actually so. The reason is that coarse sense objects cannot meet in all aspects, for example, if the front meets, the back does not meet. If analyzed in this way, the particles that are obstructed by other particles do not meet. Ultimately, the subtle particles of sense objects without obstruction must meet, but the subtle particles of the sense cannot enter the subtle particles of the object, because it is an indivisible particle, there is no space to accommodate other things or enter, and the two are the same. Therefore, if one side of these two things meets, and all parts do not meet, then it is not an indivisible particle. It is still possible to analyze that particle from other un-met particles, and if all parts meet, then they must enter and merge with each other, but since there is no space to enter, because they are the same, there is no entry. Without entering, the two particles will not mix together. Without mixing together, there will be no meeting, because the meeting of indivisible particles must be in all aspects, and meeting in only one aspect is impossible. Therefore, since it is an indivisible particle, how can it be said that it meets? Because it is impossible for it to meet in one aspect and in all aspects. Therefore, if you see that meeting and being indivisible exist simultaneously, then please show it to me, and then meeting will be established, this refers to the extent that it cannot be shown. Since it has been proven that the aggregation of sense objects in the so-called aggregation of object, sense, and consciousness does not exist, then if it is thought that the object and consciousness meet, consciousness is not a body composed of particles.