English
Alas! Three hundred and sixty added together make four hundred, and fourteen are to be abandoned through meditation. Such afflictions completely obscure the truth and bind with attachment, causing ordinary beings to enter the river of suffering. The afflictions of the desire realm and in the higher realms, the river of existence is likewise in the three realms, a combination of the four views and ignorance. Although studying the Dharma, one engages in disputes, being particularly attached to desires and clinging to views. Holding to precepts and vows with excessive pride and asserting self are the four ways of engaging, done by householders, renunciates, and non-Buddhists. Likewise, there are disputes among those who speak of no-self. Although one may abide in the path of calm abiding and equanimity, what entangles one in the path of conceptual proliferation are: drowsiness, sleepiness, excitement, regret, jealousy, stinginess, shamelessness, and lack of embarrassment. The causes of distraction are pursuing gain and honor, engaging in disputes, not accomplishing things skillfully, and improper thoughts. Holding to precepts and vows excessively, suffering from harshness, and the like are fourfold. For renunciates, skillfully accomplishing calm abiding, the mind grasping strongly, the five hindrances to equanimity are desire and aversion, drowsiness, sleepiness, excitement, regret, and doubt. The fetters corresponding to the lower part are: the view of the aggregates as real, clinging to precepts and vows, and doubt, along with the harmful combination of desire and aversion, which are obstacles to entering the stream and returning once more. Likewise, the two desires of the higher realms, and the five of excitement, ignorance, and pride are called the fetters corresponding to the higher part. It is said that by abandoning these, one attains Arhatship. Likewise, the nine fetters that obstruct liberation are: attachment, anger, pride, ignorance, clinging to views, doubt, jealousy, and stinginess, which bind beings to samsara. The four knots of the body are greed, malice, holding to precepts and vows with excessive pride, and manifest clinging. Furthermore, although there are countless categories such as the four rivers, the four combinations, and the four ways of engaging, it is said that they are all included in the three bonds. Therefore, it is essential to meditate on the antidotes that are free from these three. In short, no matter how many afflictive obscurations there are, as long as the habits and latent tendencies of the bad states are not abandoned, one will not be able to abandon the bad states of existence. Even if the stains of negative actions are purified, they will not be completely abandoned. Latent tendencies are the desire and attachment of the desire realm, anger, attachment to existence, pride, ignorance, views, doubt, and so on.
Chinese
七。 又，若自续为垢所染，则一切妙功德皆不生，故不离彼垢，无离一切障之果位。 垢者，虚诳、谄诳、骄慢、忿怒、怀恨、恼害此六者，何者所有之相续亦染污。 如是，烦恼粗细所有一切，皆令于轮回痛苦处所合，以障真实见故成颠倒之相。 有漏烦恼乃有为之自性，根本及近烦恼之体性，与彼相关而生之心心所，彼之增上缘眼等、俱生、所依，三界善有漏为有漏所缚，与彼相随彼之恶趣，随顺有漏之所缘，此六者及与此相关之法所有一切，当知皆是有漏之自性。 如是，依于业及烦恼，于有之痛苦大 समुद्र (藏文，梵文天城体，samudra，梵文罗马拟音，samudra，汉语字面意思：海)中，恒时漂流痛苦无尽，故说断除根本业烦恼为要。 于地，若具善巧入于因果取舍之智慧眼，则于真实解脱道不迷，且说速得一切智。 善说口诀教授之论著甚深总摄藏中，说有漏痛苦之理品第三竟。 今获暇满善妙所依之时，若不勤勉如理成办之方便，日后人身难得，如法修持正法尤为难得。 是故，于获得此解脱舟之时，莫离具足内外密三之功德圆满，且以功德财富庄严，能随顺所化根器，降下口诀心要法雨之善知识，以信敬和悦之心，从四想门如理饮用口诀教授之甘露。 与邪师及弟子，自负我慢大且嫉妒盛，为八法毒所恼，追求利
English
Seven. Furthermore, if one's own continuum is stained by impurities, then all excellent qualities will not arise. Therefore, one should not be apart from those impurities, as there is no state of fruition that is free from all obscurations. The impurities are deceit, cunning, arrogance, anger, resentment, and harm. Whichever continuum possesses these six is also defiled. Thus, all subtle and gross afflictions cause one to be connected to the place of suffering in samsara, and because they obscure the true view, they become the nature of perversion. Defiled afflictions are the nature of conditioned phenomena, the essence of the root and near afflictions. The mental events that arise in connection with them, their dominant condition, such as the eyes, their co-emergent, their basis, the three realms, and the virtuous defiled bound by defilements. The bad migrations that follow them, the objects of defilement that accord with them, all the phenomena that are connected with these six, should be known as the nature of defilement. Thus, relying on actions and afflictions, in the great ocean of suffering of existence, one constantly drifts and suffering is endless. Therefore, it is said that abandoning the root actions and afflictions is essential. In the ground, if one possesses the good eye of wisdom that engages in accepting and rejecting causes and effects, then one will not be confused on the true path of liberation, and it is said that one will quickly attain omniscience. This concludes the third chapter, explaining the nature of defiled suffering, from the well-spoken, profound, and comprehensive treasury of instructions. Now, at this time when one has obtained leisure and endowments and a good basis, if one does not strive for the means to accomplish it properly, then later it will be difficult to find a precious human body, and it will be even more difficult to practice the Dharma properly. Therefore, when one obtains this ship of liberation, one should not be separated from a virtuous friend who possesses the complete qualities of outer, inner, and secret, and who is adorned with the wealth of qualities. From a skillful lama who pours down the rain of the essential Dharma teachings in accordance with the disciple's disposition, with a mind of faith, respect, and joy, one should properly drink the nectar of instructions and advice through the four applications of mindfulness. With a perverse lama and disciple, great self-importance and fierce jealousy, tormented by the poison of the eight worldly concerns, pursuing gain
Chinese
没有信仰且虚伪狡诈的人，作恶、因果颠倒行事等等，对于邪恶之境者应永久舍弃，与这些人交往是造就无间地狱之因。因此，具足特征的上师和弟子，应如法守护誓言且谨慎，将诀窍如雪山狮子的白乳，盛于优良珍贵的首要容器中。诀窍之精华是修持无我，是彻底摧毁执着障碍的金刚之雨。是唯一通往无漏解脱的殊胜之道，是恒常安乐、全知智慧的本身。对此，有未证悟、错误证悟，片面证悟以及真实证悟等等，各种乘的分类，都是由根器的差别而产生的。根器的好坏依赖于种姓，自性安住的种姓是如来藏，其体性不变、无生无灭，觉性空性双运、自生非造作，从本初以来身与智慧无二无别，自性清净如虚空一般，虽然根本不存在好坏的区分，但如同地下的宝藏和空中的云彩等，由于突如其来的污垢遮蔽，凡夫的不可思议无法显现，然而其体性本质上本来就没有被遮蔽，污垢稀薄时，在轮回和涅槃的作为上，就会产生取舍、进入退出、欲望等等的变化。因此，称此为增长种姓，以断除之力，从好坏之中也有分为五种姓的说法。其中，种姓的四种垢染是：对大乘佛法生嗔恨心，同样地，执着于我见和畏惧轮回，以及不希求成办他利。清净垢染是与此相反的：对大乘生起信心、殊胜的智慧，以及禅定和慈悲这四者。如果具备这四者，信心和佛法就会增长，具有菩提心，修持六度，也能使其他应舍弃的过失得以成熟。同样地，清净佛土、证得涅槃等等，所有功德都会显现。如此从清净与不清净的垢染中，也安立了大乘和小乘的差别。道路之主要在于发心的差别，低劣者以自私自利的思想追求寂静安乐，只为自己而努力，厌倦轮回，缺乏成办他利之心。
English
Those who lack faith and are hypocritical and deceitful, who commit evil deeds, reverse cause and effect, and so on, those with perverse views should be permanently abandoned, for associating with them is the cause of accomplishing the Avīci hell. Therefore, the qualified guru and disciple should properly maintain their vows and be mindful, holding the nectar of the white snow lion of instructions in a fine, precious, and primary vessel. The essence of the instructions is to meditate on selflessness, the vajra rain that completely destroys attachment and obstacles. It is the single, excellent path to untainted liberation, the very wisdom of eternal bliss and omniscience. Regarding this, there are non-realization and wrong realization, partial realization and correct realization, and so on. The various categories of vehicles arise from the differences in faculties. The goodness or badness of faculties depends on lineage, the naturally abiding lineage is the Sugata-garbha, whose essence is immutable, free from birth and cessation, the union of awareness and emptiness, self-arisen and unconditioned. From the beginning, body and wisdom are inseparable, its nature is utterly pure like the sky. Although there is absolutely no distinction between good and bad, like treasures beneath the earth and clouds in the sky, it is obscured by sudden stains, so the inconceivable is not visible to ordinary beings. However, its essence is inherently unstained, so when the stains are thin, there will be changes in actions in samsara and nirvana, such as acceptance and rejection, entering and leaving, desires, and so on. Therefore, this is called the expanding lineage, and by the power of separation, there is also a division into five lineages from good and bad. Among these, the four stains of lineage are: anger towards the Dharma of the Great Vehicle, likewise, clinging to self-view and fearing samsara, and not relying on accomplishing the benefit of others. Purifying stains are the opposite of these: faith in the Great Vehicle, superior wisdom, as well as samadhi and loving-kindness, these four. If one possesses these four, faith and Dharma will increase, possessing bodhicitta, accomplishing the six perfections, and also ripening other faults that should be abandoned. Likewise, purifying Buddha-fields, attaining nirvana, and so on, all qualities will be manifested. Thus, from pure and impure stains, the distinction between the Great and Small Vehicles is also established. The main point of the path is the difference in bodhicitta, the inferior seek peace and happiness with selfish thoughts, striving only for themselves, weary of samsara, and lacking the intention to accomplish the benefit of others.
Chinese
积小，最终阻止暂时的果位。以七种大乘而超胜，以智慧与慈悲，于轮回寂灭之边际，发起菩提心。于彼灌顶之仪轨，于清净之处，以七支之门，取真实之律仪，彼之理，乃深奥之见与广大之行。发心之自性为愿与行二者，依于欲乐而真实趣入。彼之因乃四种，圆满之种姓与上师所摄，大悲心与不厌难行。如是缘亦为欲乐菩提与欲得佛陀，为住大乘之故，与为令他众安立于善，而发心。力乃自他之因与结合，如理趣入道，且所断者，不能损害，为对治所摄持，如具力国王于战场守护般。体性为串习道之差别，若以智慧力之差别而分，首先自己，获得佛陀之后，其后令他众安立于彼，如国王般。自他一同欲得菩提者，称为如牧童般之发心。首先将三界有情安立于无上之果位，之后自己成佛。彼称为如牧童般之发心。极其智慧力广大且无与伦比。以上二者亦以智慧力中等与微小之差别，称为大欲与殊胜智慧之发心。种类之差别有二十二种，地、金、月、火与大宝藏，珍宝生处、大海、金刚与，须弥山、药王、大友与，如意宝、太阳、乾闼婆之妙音，国王与大藏、大道，大乘与庄严、普喜之声，大江之流与大云般。二十二种乃菩萨之道。思惟与行、果与，功德之分皆无尽故，此亦说为无尽八十。此等发心乃菩萨之，地道无余摄持，初四者出现于胜解行地，六度依次于地，