English
O! The fifteenth content, from the incomplete aspect of aging and death, utilizing illusion. Now, the sixteenth content, showing the maturation that cycles as branches through these, combined with the dependent origination of the branches. As shown by "like that" etc., as shown above, from the twelve links of dependent origination that cause illusion, circling in the three realms, the bodies, senses, and consciousness of beings become different. Although so different, the essence of mind is only twelve. As a sign of this, there is no place to go beyond the twelve ripenings. Therefore, all these common vehicles, because they only know that illusion arises from ignorance as one door, they also do not know that the time to reverse illusion is only one, so it is difficult for sentient beings to be liberated. The dependent origination of the branches, from the perspective of the twelve branches: Ignorance is the basis of illusion, action is the condition, consciousness is the junction where the two meet, name and form are the support of formation, the six sense spheres are the aid of close grasping, contact is the connection of body and mind mixing, existence is the container of many gatherings, grasping is the elucidation of the aggregates and realms, existence arises in the respective fields of objects, faculties, and consciousness. Birth establishes the appearance of the cycle of the three realms, aging and death are the signals to welcome the future continuation. Beings have four hundred and four different bodies, three senses of superior, middling, and inferior, twelve years, twelve actions of the elements, twelve periods, twelve months, and maturation in the twelve suns. The elements of each being, water has one hundred, but it is condensed into twenty-five, and then condensed into four, and then condensed into two, male and female. Similarly, do the same for the remaining elements. This is also based on the division of the twelve periods, through distinguishing, oneself, that is, using one's own name to calculate the time of illusion, and the four of year, element, and time. Similarly, there are others, calculating in this way of four and four, one will be able to know the time of illusion and the time of reversal. The sixteenth content, showing the maturation that cycles as branches through these, combined with the dependent origination of the branches. Now, the seventeenth content, showing these conclusions along with certainty.
Chinese
这些“轮回最初如何产生”等四句，要通过经文来理解。它们以十七个分支的意义，详细阐述了关于身体安置和轮回最初的提问的答案。现在，关于身体安置的第二个回答，即涅槃的终极状态，通过三个方面来阐述，首先是阐述众生的种类之界。这由“天神”等来阐述。劝请集结者说：“天子喜乐自在，您为了众生的利益而如此提问，真是太稀奇了，请听我说。” 也就是说，从轮回中涅槃，超越一切痛苦的终极状态是，当迷惑的分别念止息时，从那以后，轮回的活动不再显现时，就称为超越的终极状态。就像“上”和“下”一样，这里的“终极”指的是轮回的尽头。因此，当分别念止息，迷惑消失，显现出自身的状态时，就安立了涅槃。因此，一切众生都是由界、器、五大组成，其所依是内蕴的身心聚合，由五大组成，自然显现为各种业和烦恼，这就是感官的对象。以上阐述了第一个内容，即心的种类之界。现在，第二个内容是通过心的三种显现方式来阐述轮回的形成，这由“他性”等来阐述。依赖于他者之境，心并非言语所能表达，而是完全成立的言语的基础。由于它成立为外在显现的种类，因此通过遍计而积累了业和习气的种子。虽然它在一切处显现并流转，但仅仅通过陈述法性就了解了空性。轮回和涅槃的边际，是谁也无法区分的。以上阐述了第二个内容，即通过心的三种显现方式来阐述轮回的形成。现在，第三个内容是阐述心的显现方式，这由“二二”等来阐述。“二”指的是境和识二者，由于执著于所取和能取，二者的介入是因为智慧和意识的作用而普遍存在，因此产生了轮回。由于它在其中显现，因此业有善恶之分，这是由缘起的和谐与不和谐所产生的。
English
These four lines, such as "How did the beginning of samsara come about?", are to be understood through the scriptures. They explain in detail the answer to the question about the placement of the body and the beginning of samsara, with seventeen branches of meaning. Now, the second answer regarding the placement of the body, which is the ultimate state of nirvana, is explained through three aspects, the first of which is to explain the realm of the types of sentient beings. This is explained by "divine power" and so on. Urging the compiler, he said, "Son of the gods, delight and power, you ask this way for the benefit of sentient beings, it is truly wonderful, please listen." That is to say, the ultimate state of nirvana from samsara, transcending all suffering, is when the deluded conceptualizations cease. From then on, when the activities of samsara no longer appear, it is called the ultimate state of transcendence. Just like "above" and "below", here "ultimate" refers to the end of samsara. Therefore, when conceptualizations cease, delusion disappears, and one's own state appears, nirvana is established. Therefore, all sentient beings are composed of realms, vessels, and the elements, and their basis is the aggregation of body and mind, composed of the elements, naturally appearing as various actions and afflictions, which is the object of the senses. The above explains the first content, which is the realm of the types of mind. Now, the second content is to explain the formation of samsara through the three manifestations of the mind, which is explained by "other-dependence" and so on. Dependent on the object of others, the mind is not expressible by words, but is the fully established basis of speech. Because it is established as the type of external appearance, it accumulates the seeds of actions and habitual patterns through complete imputation. Although it appears and revolves everywhere, it understands emptiness merely by stating the nature of phenomena. The boundary between samsara and nirvana cannot be distinguished by anyone. The above explains the second content, which is to explain the formation of samsara through the three manifestations of the mind. Now, the third content is to explain the manifestation of the mind, which is explained by "two and two" and so on. "Two" refers to the two, object and consciousness. Because of attachment to the apprehended and the apprehender, the intervention of the two is pervasive due to the function of intelligence and consciousness, and therefore samsara arises. Because it appears therein, actions are divided into good and bad, which arises from the harmony and disharmony of dependent origination.
Chinese
哦！关于根器的锐利和迟钝，是从构成要素的容器清净而产生锐利，从不清净而产生迟钝。智慧的差别不同，是从缘起的错觉不同而产生。这些成为境和有境，从而显现不清净。因此，从各自的进入和行为的边际接近获取，虽然显现为多种多样，但从斩断直接显现的错觉执着中解脱。如是，身体的安置第二，涅槃的最后的问答广说，分为三个内容而宣说。现在，身体的安置第三，佛不迷惑的问答广说，以十个内容宣说之第一，根器锐利从根本上超胜的道理是：如是轮回涅槃的起始和终结等所宣说，如上所说的如是轮回和起始，以及涅槃的终结，众生不迷惑而佛不迷惑是什么呢？因为基的实物自性清净的迷惑之基未成立，所以知晓本来没有迷惑。因此，超胜者认识到没有迷惑和不迷惑。以超越迷惑和不迷惑的计数的根器，从自己的显现中知晓没有自性，因此，不向外失去以分别念进行观察的六识所执持的境，所以连迷惑和不迷惑这样的词语也没有，因此不迷惑，而众生执持不迷惑，心识向外失去所执持之境，所以迷惑。佛陀是流动在自己的起始处断绝，所以成佛。如是，根器锐利从根本上超胜的道理宣说之后，现在第二个内容，安住之法超越迷惑的计数是：又是实物自性的安住之法本来清净，从迷惑来说，从起始处缘起迷惑的诸法清净之故，不迷惑本身也是谁也无法改造，所以没有分别，是智慧。没有分别念，是自生。没有改造，是普遍。如是，第二个内容安住之法不迷惑超越计数宣说之后，现在第三个内容，空性的部分宣说是：如此，总集显现声音的这些也是没有的意义显现，是有之实物是此的原因
English
Oh! Regarding the sharpness and dullness of faculties, sharpness arises from the purity of the containers of the elements, and dullness arises from impurity. The differences in intelligence arise from the differences in illusory appearances of dependent origination. These become objects and object-holders, thus appearing impure. Therefore, from taking the individual entrances and the limits of actions closely, although they appear in various ways, they are liberated from the clinging to the illusion that cuts off direct appearances. Thus, the second placement of the body, the extensive explanation of the final questions and answers of Nirvana, is taught in three parts. Now, the third placement of the body, the extensive explanation of the Buddha's non-delusion, is taught in ten parts, the first of which is: The teaching of the sharp faculties being superior from the beginning is taught by the words "Thus, from the beginning and end of samsara and nirvana," etc. As explained above, what is it that sentient beings are not deluded and Buddhas are not deluded from the beginning of samsara and the end of nirvana? Because the basis of delusion, which is the nature of the ground object, is pure from the beginning, it is understood that there has never been delusion. Therefore, the noble ones recognize that there is no delusion or non-delusion. With the faculties that transcend the calculation of delusion and non-delusion, they know that there is no self-nature in their own appearances. Therefore, the six consciousnesses, along with the discriminating mind, do not lose their objects outwardly. Thus, there is not even a word like delusion or non-delusion, so they are not deluded. But sentient beings grasp non-delusion, and the mind loses its object outwardly, so they are deluded. The Buddhas cut off the movement at its origin, so they become Buddhas. Thus, after teaching that the sharp faculties are superior from the beginning, now the second content, the state of being beyond the calculation of delusion, is taught: Again, from the great purity of the nature of reality, from the point of view of delusion, since the phenomena of dependent origination are pure from the beginning, even the term "non-delusion" cannot be altered by anyone, so there is no separation, it is wisdom. Without conceptualization, it is self-arisen. Without fabrication, it is all-pervading. Thus, after teaching the second content, the state of being beyond the calculation of non-delusion, now the third content, the aspect of emptiness, is taught: Thus, these collections of appearances and sounds are appearances of meaninglessness, the reason why the existing object is this is
Chinese
因为没有人能够确定。这是没有可见之法的法，因为从意义上来看，是对不存在之法的观察，从而从二元显现的执着中解脱。因此，在《般若波罗蜜多经》中说：有和无这二者是没有的法。现在，既然不存在不是通过作为和努力而产生的，所以是基础住处。因为分别念自然止息，所以是本来清净。像这样安住，所以是空。因为空，所以是解脱。因为解脱，所以是清净。清净安住在成佛的自性中。这样，在阐述了第三个内涵，即空性之部分后，现在阐述第四个内涵，即安住于法性中，超越了平等性。从不作调整的法性中，产生错乱。不是指对境和有境的执着，不是指见、修、行的交付，不是指所修的心的法，也不是指无修的智慧之法等显现。因为自性未被调整，所以无法用任何事物来表示。因为原始的清明没有减损，所以显现平等，远离边际。因为从本体上没有任何特征成立，所以不动摇，一切法都安住在本来解脱的状态中。像这样，法的共同和各自的特征都是平等一味的，所以是超越好坏之宗见的要点，是见不需要证悟的要点。就像理解了一个法的意义，就理解了一切法的意义一样。例如，确定了一种盐的味道，就确定了一切盐的味道一样。因此，界完全解脱，是基础之法。三界本来就兴盛，所以力量强大。觉性到达了平衡，所以是关键。这样，在阐述了第四个内涵，即安住于法性中，超越了平等性之后，现在阐述第五个内涵，即慈悲超越了作为。因为有意的分别念自然止息，所以什么也不做。为什么呢？因为意的生起和感受本来清净。因为远离了执着好念头和坏念头的任何心，所以觉性本身安住在本来成佛的自性中。因此，因为法性没有被语言所调整，所以见和修都无法调整和确定，任何心和名言都无法改变，因为语言和名言的边际已经穷尽。这样，在阐述了第五个内涵，即慈悲超越了作为之后，现在阐述第六个内涵，即法性在要害处解脱，所以名