English
In general, suffering is the basis of all existence, and is said to be the support, vessel, and source. Thus, throughout the entirety of the human world, suffering is the cause and effect, and there is no happiness. In order to be liberated from it, we should contemplate virtuous Dharma, and seek a means of liberation from the cycle of existence. Even the Asuras have no opportunity for happiness, as they engage in meaningless strife, contention, and hatred. They are filled with unbearable jealousy towards the glory of the gods, and rely on hundreds of sufferings on the battlefield. Therefore, virtuous, auspicious, and peaceful beings, quickly accumulate the Dharma of liberation! Even in the realm of desire gods, there is immeasurable suffering, as they are intoxicated by unrestrained desire, and face death, transference, and falling. They dislike withered flowers and damaged seats, are abandoned by friends, and fear the future state. Unbearable sensations arise for seven days in the divine realm. Brahma and other form realm meditative gods, when their previous karma is exhausted, fall to lower existences. Seeing the suffering of change, they suffer. Seeing how the formless peaceful abodes exhaust karma, the aggregates in future existences are filled with suffering. Even having attained a high status is unreliable, therefore fortunate ones should strive to accomplish liberation. All beings attached to the happiness of samsara, ultimately end up tormented by craving in a pit of fire. Thus, liberation depends on oneself, and the means of liberation are taught by the teacher of gods and humans. There is no opportunity for others to suddenly bestow liberation, just as no one can prevent sleep, intoxication, and dreams. If it were possible, the compassionate rays of the Sugatas and their offspring would surely have emptied samsara long ago. Therefore, let us allocate ourselves the task of effort, and now is the time to strive to climb the path of liberation. Countless past Buddhas, I, such as I, have not become an object of their taming, and the nature of sin wanders in the wilderness of existence. If there is no effort as before, again and again, think of the suffering in the six realms of existence! The suffering of samsara is as limitless as the sky, as unbearable as fire, and as diverse as places. Your mind of endurance is not a place to dwell, but a place to despise. For those who do not know shame and are devoid of modesty, how can the opportunity for compassion arise? The skillful means of action, it is said, also arise from the karma and conditions of those to be tamed. Therefore, having recognized all of one's faults, and having remembered the suffering of samsara from the depths of one's heart,
Chinese
为了使一切众生从轮回中解脱，请正确地登上寂静的道路。如果现在的小小痛苦都无法忍受，又怎能忍受轮回中无法忍受的痛苦呢？即使这样说，也丝毫不会感到厌倦，我的心是铁做的大锅吗？或者像石头一样，显而易见是没有感觉的。轮回是不可忍受的痛苦之蕴，烦恼、近烦恼、一切烦恼，是各种各样事物的根源，什么样的心识会使轮回增长呢？因此，请迅速地从轮回中解脱出来。像这样，以产生安乐的佛法盛宴，使三千世界的一切众生，都以安乐喜悦为食，让被各种痛苦折磨的心灵，今天得到休息吧！大圆满心性休息中，轮回痛苦的第三品。如此，轮回中的苦乐高低，都是由往昔所积的业力所生，这是佛陀所说的。轮回中的造作之业，有黑白二种，即善与非善的十种自性。其根本是阿赖耶识，无记，如镜子一般，在无分别的本体上，了知是清晰的，但不执着于对境，并且进行规划，所以像清澈的镜子。由此产生色等对境的五根识，不执着于自相，如镜中的影像。之后，能取所取、分别对境的诸识，刹那相续，对其进行执与不执。即有分别和无分别的染污意和意识，这也是由于贪执的粗大善恶，在欲界中造作，习气依于阿赖耶识。无分别的明相在色界中造作，无分别的专注一境在无色界中依于习气。轮回的自性是二种突发性的障碍，在一切时中都是紧密相连的。在任何时候都不分别，不散乱，不昏沉，对显现的对境不执着，专注一境于阿赖耶识之时，阿赖耶识的明相清澈而无动摇。对五根的对境，以及破立能取所取，七聚粗大地执着于对境时，便假名为七识。由于对这些串习，在三界轮回中，三门迷乱，造作痛苦。其中，欲界以七聚为主，色界以阿赖耶识的
English
To liberate all beings from samsara, please ascend correctly to the path of peace. If you cannot bear the slightest suffering now, how can you bear the unbearable suffering of samsara? Even if I say this, I am not at all weary. Is my heart a great iron cauldron? Or like a stone, it is obvious that it has no feeling. Samsara is an unbearable aggregate of suffering, afflictions, near afflictions, and all afflictions. What kind of consciousness will increase samsara, which is the source of various things? Therefore, please quickly triumph over samsara. Like this, with a feast of Dharma that brings happiness, may all beings in the three thousand worlds, who live on happiness and joy, let their minds, exhausted by various sufferings, rest today! From the Great Perfection Mind Nature Rest, the third chapter on the suffering of samsara. Thus, the ups and downs of happiness and suffering in samsara are said by the Buddha to arise from the karma accumulated in the past. In samsara, actions are of two kinds, black and white, which are the ten natures of virtue and non-virtue. Its basis is the alaya-consciousness, which is unspecified, like a mirror, on the nature of non-conceptuality. Knowing is clear, but it does not cling to objects, and it plans, so it is like a clear mirror. From this arise the five sense consciousnesses that grasp objects such as form, not clinging to their own characteristics, like images in a mirror. After that, the consciousnesses that grasp the grasper and the grasped, and distinguish objects, continue in an instant, clinging and not clinging to them. That is, the conceptual and non-conceptual defiled mind and consciousness, which are also due to the gross good and evil of attachment, create in the desire realm, and habits rely on the alaya-consciousness. Non-conceptual clarity creates in the form realm, and non-conceptual one-pointedness relies on habits in the formless realm. The nature of samsara is two sudden obscurations, which are always closely connected. At any time, do not conceptualize, do not be distracted, do not be dull, do not cling to the objects that appear, and when focusing one-pointedly on the alaya-consciousness, the clarity of the alaya-consciousness is clear and unwavering. When the seven aggregates grossly cling to objects, such as the objects of the five senses, and the grasping of affirmation and negation, they are nominally called the seven consciousnesses. Due to familiarity with these, in the three realms of samsara, the three doors are confused, and suffering is created. Among them, the desire realm is dominated by the seven aggregates, and the form realm is dominated by the alaya-consciousness.
Chinese
在无色界的意识中，非概念的阿赖耶识是唯一的主要因素。 其他两个以随从的方式潜伏着。 要知道它们存在于各自的境界中。 如果这样认为，当夜晚入睡时， 五种感官的意识逐渐融入意中。 那也是因为融入阿赖耶识而变得非概念。 唯一专注且没有显现对象的那个状态本身， 因融入法界而自性离戏。 再次生起时，从阿赖耶识中， 唯有意识生起，产生梦境。 虽然没有各种否定和肯定，却显现种种。 从那之中生起，醒来时六识的， 意识进入对境，从而造作行为。 日夜循环就是这样显现的。 在色界，处于自身境界的意识，四禅， 处于阿赖耶识的自性中。 执持对境的微细意识们， 有时会接近产生，但大多数时候， 因禅定纯熟而安住。 在无色界，处于自身境界的意识，在阿赖耶识的自性中， 空等四种，以止住于一境的方式， 安住，因此极其微细的， 感受、想法、意志和意识， 在四蕴上，心的相续依赖于此， 以止住于一境的方式，劫末也不会醒来， 也不会种下辨别善的种子。 因此，如此的禅定无色界之心， 是前世的果报，耗尽后转移到下一世。 其自性是无记，因为愚痴， 在轮回的处所，颠倒的因果， 反复产生，因此必须从中解脱。 欲界之心，正如其串习的方式， 因此，也会成为高低和解脱之因。 白天，大多数时候，七识是主要的， 其他两个以同一自性的随从存在。 那就是执持色法的眼识， 在那里，明晰且无分别的部分是阿赖耶识。 它的非概念部分就是阿赖耶识。 其余六识也应如此理解。 在睡眠、专注、梦境和醒来时， 阿赖耶识、阿赖耶识的意识和意， 以及六识，次第为一、二、一， 要知道所有这些都是同一自性的时刻。 作为所依之法，业的根本是无明， 其自性是贪、嗔、痴三毒。 由此产生，在有中造作黑白二业。 为了在轮回中高低堕落，不善业， 如果区分，显现为十种。 不善之业
English
In the consciousness of the formless realm, the non-conceptual Alaya consciousness is the only main factor. The other two lie dormant in the manner of attendants. Know that they exist in their respective realms. If you think like this, when you fall asleep at night, The consciousness of the five senses gradually dissolves into the mind. That is also because it dissolves into the Alaya consciousness and becomes non-conceptual. That state itself, which is solely focused and has no objects appearing, Is free from elaboration in nature because it dissolves into the Dharmadhatu. When it arises again, from the Alaya consciousness, Only the mind arises, producing dreams. Although there are no various negations and affirmations, various things appear. Arising from that, when waking up, the six consciousnesses, The consciousness enters the object, thereby creating actions. The cycle of day and night appears in this way. In the form realm, the consciousness in its own realm, the four dhyanas, Exists in the nature of Alaya consciousness. The subtle consciousnesses that grasp objects, Sometimes come close to arising, but mostly, They abide because of familiarity with meditation. In the formless realm, the consciousness in its own realm, in the nature of Alaya consciousness, The four, such as space, abide in a state of single-pointedness, Therefore, the extremely subtle, Feeling, perception, volition, and consciousness, In the four aggregates, the mind's continuum relies on this, In a state of single-pointedness, one will not awaken even at the end of an eon, Nor will one plant the seeds of discriminating virtue. Therefore, such a meditative formless realm mind, Is the result of previous lives, and after exhaustion, it transmigrates to the next life. Its nature is unspecified, because of ignorance, In the place of samsara, the inverted cause and effect, Repeatedly arise, therefore one must be liberated from it. The desire realm mind, just as it is accustomed, Therefore, it will also be the cause of high and low states and liberation. During the day, most of the time, the seven consciousnesses are the main ones, The other two exist as attendants of the same nature. That is the eye consciousness that grasps forms, There, the clear and non-discriminating part is the Alaya consciousness. Its non-conceptual part is the Alaya consciousness itself. The remaining six should also be understood in the same way. In sleep, focus, dreams, and waking, The Alaya consciousness, the consciousness of Alaya, and the mind, And the six consciousnesses, in order, are one, two, one, Know that all these are moments of the same nature. As the basis of phenomena, the root of karma is ignorance, Its nature is the three poisons of desire, hatred, and delusion. Arising from this, in existence, actions of black and white are created. In order to fall high and low in samsara, non-virtuous actions, If distinguished, appear as ten. Non-virtuous actions
Chinese
身三语四，意三依次分别分，断命心想不错杀他，同伙殴打等伤及性命，不予取之他人财物偷盗也，同伙以诈骗手段取他人财物，邪淫他人占有自己享用，同伙非道行淫事，妄语知晓改变他人词义，同伙欺骗他人心，离间语说离间他人之语，同伙他人之语他人重复不和，绮语恶论及玩笑之语，同伙说无关联等非法之语，恶语辱骂他人粗暴之语，同伙恼怒等他人不悦之语，贪心不容他人财富据为己有，同伙听闻等贪图他人之财富，害心以损害他人而生嗔恨，同伙不愿饶益嗔怒之心，邪见视常见断见无因果，同伙诽谤等颠倒，以境与动机恶劣之意乐，行不善十业之果报是，异熟果、等起因、增上果与士用果四者，以小之十业转生旁生，中者转生饿鬼，大者于地狱感受痛苦异熟果，等起因二者无论造何者皆于彼处生，士用果说是等起因之果，即使获得天界亦短命多病，资具不丰与怨敌共有，家庭不美满变成怨敌，诽谤多且被他人欺骗，仆人不和眷属恶劣，变成不悦耳之语与争斗之语，说不应说之语不定之傲慢，变成不知足与贪欲大，不寻饶益成为他人损害之处，成为恶见与狡诈大，不善十业依次具足二二，体验说是等起因之果，增上果于外境成熟，彼亦不净他力所支配于此世间，断命导致地方不庄严，药树叶果花朵饮食等，威力小难以消化且中断寿命，不予取之导致庄稼果实不