Chinese
执着的识是主宰之缘。三者同时，是无间缘。四者聚合，从不净的分位显现，显现和识二者在内外执取能取所取的相状，是为错乱。如《中观根本慧论释》中说：错乱之因是无明，无明有三种。又如《因一无作根本论》中说：因不认识是自性，这是轮回的开始。又如《大庄严经论》中说：任运自成在空性的境上显现，那时从四缘的错乱轮转中，成为具有执着的束缚。如此，错乱本身从错乱之时起，不认识自性的遮蔽作用的自力，在无明的分位是阿赖耶识，依赖于它的是阿赖耶识的行相识，以及从中产生的六种烦恼：从智慧的分位产生的错乱是愚痴，从生起次第的分位产生的错乱是嗔恨，从见解的分位产生的错乱是傲慢，从显现的分位产生的错乱是贪欲，从不证悟的分位产生的错乱是嫉妒。如是等等，烦恼是随念思念的心，忆念是随念忆念的意，作为连接串习和犹豫等的基础的分别念，以及执着境和事物等的分位等等，分别念的次第有八万四千种。三毒都均等时，有两万一千种，这些在潜伏状态中显现的意之行相识，以及五根识产生。当它趋入境时，任何具有五种分离识的六识的相续存在于境上，它以刹那认识它和它的行相，是现在的识，之后感受乐、苦、舍三者中的任何一种，称为触受。如是分为六组三类的十八界，以及微尘聚合可以破坏和摧毁的色蕴，体验和产生存在的受蕴，动摇和趋入境的想蕴，造作和串习等等的行蕴五蕴，以及任何生起和增长分别念的境之行相，从自己的刹那之外的相续和执持它的识二者生起和增长。
English
The clinging consciousness is the condition of the master. The three are simultaneous, so it is the immediately preceding condition. When the four are gathered, from the impure aspect, appearance and consciousness both grasp the aspects of grasper and grasped internally and externally, which is delusion. As it says in the *Mūlamadhyamakakārikā*: "The cause of delusion is ignorance, ignorance has three aspects." And as it says in the *Ekahetukanirākaraṇamūla*: "Because it does not recognize itself as its own nature, this is the beginning of samsara." And as it says in the *Mahāvyūha*: "Spontaneously accomplished, it arises in the realm of emptiness. At that time, from the deluded wheel of the four conditions, it becomes bound with clinging." That very delusion, from the very moment of delusion, the self-power of obscuration that does not recognize its own nature, in the aspect of ignorance is the ālaya, and dependent on it is the mind of the ālaya-vijñāna, and the six afflictions that arise from it: the delusion that arises from the aspect of wisdom is ignorance, the delusion that arises from the aspect of the generation stage is hatred, the delusion that arises from the aspect of view is pride, the delusion that arises from the aspect of appearance is desire, the delusion that arises from the aspect of non-realization is jealousy. Thus, and so on, afflictions are the mind that follows thoughts, memory is the mind that follows memories, the conceptualization that is the basis of connecting habits and doubts, and the aspects of clinging to objects and things, etc., the sequence of conceptual aggregates is eighty-four thousand. When the three poisons are all equal, there are twenty-one thousand, these are the mind-vijñāna that arises in the aspect of latency, and the five sense consciousnesses arise. When it enters the object, any of the six consciousnesses with the continuity of the five separate consciousnesses exists on the object, it recognizes it and its aspect in an instant, it is the present consciousness, and after that, feeling any of the three of pleasure, pain, and neutrality is called tactile sensation. Thus, the eighteen realms divided into three sets of six, and the rūpa-skandha that can be destroyed and demolished by the aggregation of atoms, the vedanā-skandha that experiences and produces existence, the saṃjñā-skandha that moves and enters the object, the saṃskāra-skandha that acts and habits, etc., the five skandhas, and the aspect of the object that causes any conceptual aggregate to arise and grow, from its own moment outside the continuity and the consciousness that holds it, both arise and grow.
Chinese
以作用的眼根所取的对境，色等六者；以及从识的行相中，刹那间向外产生，并能向对境延伸的，于色认知为色的眼识等六者，此十二者；以及于执持对境有作用的眼根等五者；以及由能辨识的最初识的色法之所依的因缘所生的意根，此六者；以及业，也有福德、非福德、不动三种。第一种是产生轮回的安乐果报的，如十善等；第二种是与此相反的，将引向恶趣的恶业；第三种是将引向上界的业。这些是由内心的心所摄持的。而作为这些的显现和基础的，由外境所摄持的五大种的形成、住立、坏灭、空性四者，作为因、缘、所依和事物。由此，对境显现和心识的习气增长，如梦境般被认为的四大洲、须弥山及其周围的世界；以及色界的五光，如自明显现的彩虹；以及无色界的有顶天的等持之分所生等等，总而言之，三界所摄的一切器情世间稳固与变动的陈设，在圣者们的胜义谛的观照中并不显现，但却是众生们心识迷乱的显现，如同将阳焰误认为水，以及将花绳误认为蛇的颠倒错乱的识的能取所取的显现。如《牟提伽璎珞》中说： “如是显现种种相， 如于绳上见蛇般， 执非为彼之故而， 成内外器情二分。 若细观察即绳索， 器情本性即空性， 胜义世俗有色法， 幻见彼性见为真。 见绳即是真实见， 譬如立柱般安住， 二谛自性即如此， 世间仅是名言谛， 于真实性无关联， 空性法界之中者， 彼之体性皆解脱。” 以及《妙音笑颜》中说： “轮回诸法于花绳， 如蛇一般无有性。” 如是宣说。
English
The six objects taken by the functioning eye faculty, such as form; and the six consciousnesses, such as eye consciousness, which arise momentarily from the aspect of consciousness and can extend to objects, knowing form as form; these twelve; and the five sense faculties such as the eye faculty, which have power over grasping objects; and the mind faculty, which arises from the condition of the substantial basis of the first consciousness that discriminates, these six; and also karma, which is of three types: merit, non-merit, and immovability. The first is what produces the happiness and results of samsara, such as the ten virtues; the second is the opposite of that, negative karma that throws one into the lower realms; the third is karma that throws one into the higher realms. These are encompassed by the inner mind. And the five great elements that are the appearance and basis of these, encompassed by the outer world, the four of formation, abiding, destruction, and emptiness, act as cause, condition, basis, and entity. From this, the habits of object appearance and mind are strengthened, and the world of the four continents, Mount Meru, and its surroundings, which are considered like a dream; and the five lights of the form realm, like self-illuminating rainbows; and the formless realm arising from the part of the peak of existence's samadhi, etc. In short, all the arrangements of the container and contents, stability and movement, encompassed by the three realms, although not appearing in the ultimate vision of the noble ones, are the appearance of the confused minds of sentient beings, like mistaking a mirage for water, and the appearance of grasping and clinging of the reversed consciousness that sees a rope as a snake. As it says in the Pearl Garland: "Thus, various appearances, Like seeing a snake on a rope, Because of grasping what is not that as that, The outer and inner container and contents are formed. If examined closely, it is just a rope, The container and contents are empty from the beginning, Ultimate and conventional form, Seeing the illusion as true. Seeing the rope is seeing the truth, Like a pillar standing firm, The nature of the two truths is like this, The world is just conventional truth, Without connection to the ultimate truth, In the realm of emptiness, All its essence is liberated." And as it says in Jampal Zhallung: "The phenomena of samsara are like a snake on a colored rope, Considered to be without existence." Thus it is said.
Chinese
此外，轮回中所有显现的安乐痛苦、高低等等，都是由具有烦恼的、有漏的三种业所产生的，即业所作、业所化、业所成熟、业所显现，除此之外别无其他。《百业经》中说：“世界种种业所生，安乐痛苦业所作，诸缘聚合业所生，业作安乐与痛苦。”《入中论》中说：“心性即是众生世间和器世间，种种业所分。一切有情皆说业所生。”如是宣说。第二，讲述世间道或保留天人道的法，有三：本体、词义、分类。第一，本体是：能将天和人的安乐安置到究竟之间的任何方法，都不能超越轮回。第二，词义是：因为能结合和安置仅仅是天人的安乐果，所以是道。第三，分类有六种，即：入门、见、戒、禅、行、果。第一，入门是：见到三恶趣是痛苦的自性，从而通过舍弃在那里出生的原因——不善业而入门。如黑汝嘎嘎拉波中说：“天道舍弃不善。”。其中的十不善是：身的业有杀生、不予取、邪淫三种；语的业有妄语、离间语、恶语、绮语四种；意的业有贪心、害心、邪见三种，总共十种。第二，见是：所谓的正见，即相信来世和业果。如《法句经》中说：“具有世间正见者，彼之大士无论于何时，亦不复堕于恶趣中。”。与此相反，以邪见即使行持了舍弃杀生等其他善业，其果也将成熟为痛苦。《亲友书》中说：“以邪见者即使行善，一切异熟皆为不可爱。”因此，持有正见非常重要。第三，戒律是：没有其他戒律，只有舍弃十不善业的戒律。这样的话，从前面说：
English
Furthermore, all appearances of happiness and suffering, high and low, etc., in samsara are produced by the three contaminated karmas associated with afflictions: karma that is done, karma that is transformed, karma that is matured, and karma that is manifested; there is nothing other than that. The Hundred Karmas Sutra states: "The various worlds are born from karma, happiness and suffering are made by karma, all conditions gather and karma arises, karma makes happiness and suffering." The Entering the Middle Way states: "Mind itself divides sentient beings and the world, and the various vessel worlds into karma. All beings are said to be born from karma." As it is said. Second, explaining the worldly vehicle or the reserved deva-human vehicle, there are three: essence, definition, and division. First, the essence is: any method that places the happiness of gods and humans up to the ultimate point cannot transcend samsara. Second, the definition is: because it can connect and place only the happiness result of gods and humans, it is a vehicle. Third, the division has six: entry, view, discipline, meditation, conduct, and result. First, the entry is: seeing the three lower realms as being of the nature of suffering, one enters through abandoning the cause of being born there—non-virtuous karma. As the Heruka Galpo says: "The deva vehicle abandons non-virtue." The ten non-virtues are: the actions of the body are killing, stealing, and sexual misconduct; the actions of speech are lying, divisive speech, harsh speech, and idle chatter; the actions of the mind are covetousness, malice, and wrong view, totaling ten. Second, the view is: the so-called correct view, which is believing in the next life and the law of karma. As the Collection of Purposeful Statements says: "Whoever has the correct worldly view, that great being will never fall into the lower realms for a thousand lifetimes." Conversely, with a wrong view, even if one practices other virtuous deeds such as abandoning killing, the result will ripen into suffering. The Letter to a Friend says: "Even if a person with a wrong view acts virtuously, all the results will be unpleasant." Therefore, it is very important to hold the correct view. Third, the discipline is: there is no other discipline than the discipline of abandoning the ten non-virtues. In that case, from the previous one:
Chinese
如经中所说，通过斋戒和行持，可以获得令人满意的天身，并施予男女众生。那么，为了达到天人的果位，是否必须具备从如理受持中产生的戒律呢？ 答：虽然是这样说的，但那是针对特殊情况而言的。对于一般情况，则不一定需要，因为可以通过以正见为基础的十善业道及其相关行为来实现。 此外，对于取蕴，要执持清净等，并以羞耻和惭愧之心来策励自己，使身语行为符合规范，这样的人被称为贤善之人或高尚之士，与此相反的人则被称为恶劣之人或卑鄙之徒。《律经·圣者之庄严》中说： 应当善加尊敬值得尊敬的人， 特别要慈爱无依无靠的人， 不忘他人之恩， 这是圣者们的行为。 宁愿舍弃生命， 也不要过无耻的生活， 不要享受与罪恶混合的财富， 不要背叛朋友的权势。 又说： 恶人喜欢罪恶， 不知报恩， 像抛弃敌人一样抛弃羞耻， 为了自己的利益什么都做。 《分别小品》中说： 对三宝的信仰永不厌倦， 真正寻求殊胜的佛法， 努力学习精妙的学问， 无论做什么都要有记忆和分寸， 不要想去了解未被委托的事情， 眼睛要往高处看，追随前辈的脚步， 要报答过去、现在、未来三世父母的恩情， 兄弟和亲戚之间要宽容大度， 年轻人要尊敬年长者， 要友善对待邻居， 要尽力帮助亲友的善知识， 要帮助政治上有关系的亲属， 要以精湛的技艺利益他人， 要以恩情庇护需要帮助的人， 要阻止恶行，建立使国家安宁的措施， 要将事务托付给佛法，使后代的子孙获得菩提的种子。 如上所说，要学习十六种清净的人法。 第四，修习禅定，就是要持续不断地练习，直到能够产生自己的果实。