English
This is to know. Thus, the ninth content, showing delusion from the impure aspect of contact. Now is the tenth content, showing delusion from the impure aspect of feeling. The way of feeling is shown by etc.: What is feeling? Deluded by feeling the nature of reality. What is felt with? Felt with delusion. How is it felt? Completely individually, like a blind person feeling an elephant. The way of feeling is that the cause and condition arise from the three afflictions, two and two are the pervasive and seven of those. Each of those has a manifest aspect, namely seven twos. From the number of discriminations of the manifest aspect of many who possess those existing dharmas, it is calculated that each wind has eighty movements of mind, and eighty movements of mind arise from calculating the movement of wind. Moreover, even just that much movement is also accompanied by discrimination, and if seventy winds of each movement are calculated, the nature of delusion will be determined. Thus, the tenth content, showing delusion from the impure aspect of feeling. Now is the eleventh content, showing delusion from the impure aspect of existence. The delusion of existence is shown by etc.: What exists? It exists from non-existence. What does it exist by? It exists by the discrimination of the basic mode of existence. How does existence exist? There are four hundred components of the body's arising. The delusion of that is that the three afflictions directly cut off the appearance of the five senses. No matter what is done, the number of various objects is twenty for desire, twenty for hatred, and twenty for ignorance, totaling sixty. If it is divided into limbs and calculated, if the object with support is examined with an edge, then the number of ways to reverse delusion is one hundred. The thing is without support, and there are one hundred ways to reverse it, that is, two hundred. The end of that action, with and without end, should be reversed from the extremes of permanence and annihilation. Thus, the eleventh content, showing delusion from the impure aspect of existence. Now is the twelfth content, showing delusion from the impure aspect of taking. The basis of the delusion of taking is shown by etc.: What is taken? The body is taken. What takes it? The mind. How does taking take? Like bees, medicine, etc. Taking in that way becomes the basis of delusion, because all the fundamental dependent relationships are gathered here. First, from action, delusion becomes ignorance, and that becomes formations.
Chinese
轮转于各种各样的（状态）。由于它的轮转，识的进入也轮转于各种各样（的状态）。由于它的轮转，名色被分别安立。由于它的考察，从那之中产生，扩展而迷乱为六处。由于它的迷乱，触得以体验。由于它的体验，感受而生贪。由于它的生贪，渴爱而顺理成章地产生。由于它的产生，取而取了各别的诸蕴。由于它的取，根与境为有（samsara）所摄。由于它的摄，生为诸蕴之业。由于它的生，由于诸蕴盛衰之业而转变为老死。如是十二支以各自的生起作用，以及十三种的流转，在六道中轮转。如是六种业的终点，在色之上，识于其中触及。其能力显现为八识。如是，从八识的迷乱，转变为从所取境显现的现象。如果将这八者的作用以十十来计算，就能知晓颠倒。如是，第十二个内涵，从取的不清净部分显示迷乱。现在，第十三个内涵，从有的清净部分显示迷乱。以渴爱的迷乱等来显示，何者渴爱，即根与境。以何渴爱，即以业与烦恼渴爱。渴爱的方式如何渴爱呢？如旁生趋向盐一般渴爱。其迷乱也如上，在十二缘起中。其辨别名称的部分，每一个要素都计算内部的四个要素，总共十六个。其有分别念是，以我与我所的境显现，以及心的动摇二者束缚，而转动缘起的轮转。那也是，将要素的作用，即色、散乱、扰动和平衡四者各自区分，就能知晓其迷乱之时。第十三个内涵，从渴爱的不清净部分显示迷乱。现在，第十四个内涵，从生的不清净部分显示迷乱。生的，以生的等来显示，生是，何者生呢？身心二者一同。于何处生呢？于三界中。以何而生呢？以不迷乱的法性之欲而生。如何生呢？如聚集众多集合之法，如堆积谷物之堆一般而生。从那部分产生痛苦，近边的痛苦，以及
English
It revolves in various ways. Because of its revolution, the entry of consciousness also revolves in various ways. Because of its revolution, name and form are separately established. Because of its examination, it arises from that, expanding and becoming confused into the six senses. Because of its confusion, contact is experienced. Because of its experience, feeling arises from attachment. Because of its attachment, craving naturally arises. Because of its arising, grasping takes the separate aggregates of compounded elements. Because of its grasping, the senses and objects are gathered by existence (samsara). Because of its gathering, it is born into the karma of compounded elements. Because of its birth, it transforms into aging and death through the karma of the elements' waxing and waning. Thus, the twelve links operate individually, and the thirteen kinds of migrations revolve in the six realms. Thus, the end of the six karmas, on form, consciousness touches within it. Its power manifests as the eight consciousnesses. Thus, from the confusion of the eight consciousnesses, it transforms into the appearance of phenomena from the object of grasping. If the actions of these eight are counted by tens, one can understand the reversal. Thus, the twelfth content, from the impure part of grasping, shows confusion. Now, the thirteenth content, from the pure part of existence, shows confusion. It is shown by the confusion of craving, etc. What craves is the senses and objects. What craves is karma and afflictions. How does craving crave? It craves like animals approaching salt. Its confusion is also as above, in the twelve links of dependent origination. The part that distinguishes its names, each element counts the four internal elements, totaling sixteen. Its conceptualization is that the wheel of dependent origination is turned by being bound by the appearance of objects of self and mine, and the movement of the mind. That is also, by separately distinguishing the functions of the elements, namely form, scattering, disturbance, and balance, one can know the time of its confusion. The thirteenth content, from the impure part of craving, shows confusion. Now, the fourteenth content, from the impure part of birth, shows confusion. Birth, shown by 'birth' etc., birth is, what is born? Body and mind together. Where is it born? In the three realms. What is it born from? It is born from the desire for the non-deluded nature of reality. How is it born? Like a heap of accumulated dharmas, like a pile of stacked grains. From that part arises suffering, nearby suffering, and
Chinese
现在的痛苦和，痛苦引起的痛苦和，各自的业的痛苦和，六者聚集在三界中迷惑，称为三二。 也就是四种出生方式。 众生的道路被五种烦恼遮蔽，因此天和人两条道路相通。 剩余的四条是五条。 如此在轮回中迷惑的方式是，进入子宫和，从子宫的门出来由业的风所致。 也就是生起烦恼和，收集微细和粗大的景象，并使特殊的显现减弱。 在智慧安住之时使其减弱，由分别念的业的风八种所致。 也就是轮回的方式由出生而迷惑，果的十二缘起在此圆满。 如是，第十四个内容，从不净的出生之分显示迷惑。 现在是第十五个内容，从不净的衰老死亡之分显示迷惑。 以衰老来显示，衰老是指，此时在缘起之处，增长之门衰败，衰老是指能力的力量衰败。 衰老是指能力的力量衰败。 死亡是指业的变化耗尽，在法性上执着于真实的自性。 迷惑的因缘，上中下三种智慧，三种共九种，现在智慧的能力不同，各不相同是迷惑。 此时身体和语言的努力，停止努力后，在刹那间生起不同的分别念，是迷惑的因，缘，所缘，作用四种，破坏了法性平等的基石。 取，住，获得，接近获得四者连接。 空性，寂静，无我，殊胜四者，使生起感受不同的业接近。 生，传递，阻碍，询问四者，使身体成为空性的依靠。 其中有聚集和，分离两种，十八种使轮回的业圆满。 如此聚集后，使意的意识进入安住之处是，意识八识和，其分六根的接近扩展，是轮回自性迷惑的因缘具足。 从此习气没有知者。 仅仅是不断地轮回，身体的进入一次又一次地进行，进入的边际一次又一次地进行，因此称为轮回。
English
The suffering of the present, the suffering caused by suffering, the suffering of individual actions, and the confusion in the three realms due to the gathering of the six, are called three twos. That is, from the four ways of birth. The path of sentient beings is obscured by the five afflictions, so the two paths of gods and humans are connected. The remaining four are five. Thus, the way of confusion in samsara is that entering the womb and coming out of the womb's door are caused by the wind of karma. That is, arising afflictions and collecting subtle and coarse appearances, and diminishing special appearances. Diminishing it when wisdom abides is caused by the eight winds of the karma of discrimination. That is, the way of samsara is confused by birth, and the twelve links of dependent origination of the fruit are completed here. Thus, the fourteenth content shows confusion from the impure aspect of birth. Now, the fifteenth content shows confusion from the impure aspect of aging and death. It is shown by aging, aging means that at this time, in the place of dependent origination, the gate of growth declines, aging means that the power of ability declines. Aging means that the power of ability declines. Death means that the change of karma is exhausted, and one clings to the true self-nature in the Dharma-nature. The causes of confusion, the three kinds of wisdom, superior, medium, and inferior, three times three are nine, now the ability of wisdom is different, and the differences are confusion. At this time, the efforts of body and speech, after stopping the effort, different discriminations arise in an instant, which are the four causes, conditions, objects, and functions of confusion, destroying the foundation of equality of Dharma-nature. Taking, abiding, obtaining, and closely obtaining are connected. Emptiness, peace, selflessness, and excellence bring the different karmas of arising and feeling closer. Birth, transmission, obstruction, and inquiry make the body a support of emptiness. There are two kinds of gathering and separation, eighteen kinds complete the karma of samsara. Thus, after gathering, making the consciousness of mind enter the place of abiding is that the eight consciousnesses and the close expansion of the six faculties are the complete causes and conditions of confusion of the self-nature of samsara. From this, habits have no knower. Only by constantly revolving, the body's entry is done again and again, and the edge of entry is done again and again, therefore it is called samsara.
Chinese
哦！第十五个内容，从衰老死亡的不完整之处来利用错觉。现在是第十六个内容，通过这些来展示作为分支循环的成熟，与分支的缘起相结合。如“那样”等所示，如上所示，从导致错觉的十二缘起中，在三界中轮回，众生的身体、感官和意识变得不同。虽然如此不同，但心的本质只有十二种。作为其标志，没有地方可以超过十二种成熟。因此，所有这些共同的乘，因为只知道从无明中产生错觉这一扇门，所以也不知道扭转错觉的时间也只有一种，众生很难解脱。分支的缘起，从十二支的角度来看：无明是错觉的基础，行是条件，识是两者相遇的交汇点，名色是形成的支撑，六处是近取的助力，触是身心混合的联系，有是众多集合的容器，取是蕴界的阐述，有产生于境、根、识各自的领域。生决定了三界轮回的显现，衰老死亡是迎接未来延续的信号。众生有四百零四种不同的身体，上中下三种感官，十二年，十二种元素的作用，十二个时期，十二个月，十二个太阳中成熟。每个众生的元素，水有一百种，但归纳为二十五种，又归纳为四种，又归纳为男女两种。同样，其余的元素也这样做。这也是基于十二个时期的划分，通过区分，自己，即用自己的名字来计算错觉的时间，以及年份、元素和时间四种。同样，也有其他的，这样四种四种地计算，就能知道错觉的时间和扭转的时间。第十六个内容，通过这些来展示作为分支循环的成熟，与分支的缘起相结合。现在是第十七个内容，展示这些结论以及确定性。