English
Mistaking similarity for the immediate cause, and going to the delusion that the three realms are mistaken for samsara in four ways. Therefore, the elements of the body gather and mature into aggregates, realms, etc. Because of the actions of the senses, etc., one clings to various illusions of objects. This is the way of delusion called ignorance. The common karma of the Lesser Vehicle considers it to be a delusion. Third, the cause of delusion is shown. Now fourth, the part of delusion is shown. The three words 'part', etc., have already been shown above. Now fifth, the limb of delusion is shown. It further elaborates on the clinging to 'that limb is the mother limb', that is, according to the law of fundamental dependent origination, the way of delusion is also twelvefold different. To be precise, delusion is just a difference of names, and there is nothing other than names. According to conventional terms, the object of delusion and clinging will become two kinds. The fifth content, showing the limb of delusion. Now the sixth content, showing where the karma of delusion revolves. Karma causes the bodies and birthplaces of sentient beings. Desire causes birth in the desire realm. Hatred causes birth in the form realm. Ignorance causes birth in the formless realm. These ripen the three birthplaces of sentient beings. The sixth content, showing where the karma of delusion revolves. Now the seventh content, showing the way of maturation of delusion. Since it has not matured into a Buddha, the end of karma will revolve, and since it has not matured, the types of beings, gods have types, places and light, and two other different places. Differences in lifespan, body size, immeasurable palaces, and merit, etc., have already been shown elsewhere. Asuras have four types, lifespan and body size, etc., have been shown elsewhere. Humans have four continents, land boundaries, lifespans, races, and regions, etc., have also been shown elsewhere. Animals have two types, and two myriads of different types and distinctions have been shown, which will not be elaborated here. Pretas have four types, and bodies and lifespans, etc., have also been shown elsewhere. There are twenty-one hells, and forms and sufferings, and surrounding ways, etc., have also been shown elsewhere. Thus, the six different forms have hundreds of thousands
Chinese
五和六十四通过名称和区别而变化。第七，显示了错误的成熟方式。现在，第八，显示了对那些错误的身体的分别念的状态：相是身体，分别念是心。这样，身心的习气就是无明和愚痴二者，境和识不同，各种烦恼的所取和能取全部聚集，内心生起，遍布外境，业和习气的行持方式不可思议，众生的身体的接受方式不同，色和根不同，分别念和痛苦的差别以各种方式出现。第八个内容，显示了对那些错误的身体的分别念的状态。现在，第九，显示了轮回的自性接近和进入：轮回是何处轮回？身心轮回，由何轮回？由业和习气的力量轮回。在何处轮回？在三界中轮回。它如何轮回？像水车的形式，或者像幻轮的延续一样轮回。身心相同，从中产生的粗细之法，缘起错误的法，各种烦恼，蕴、界、处等，以及身和智慧等业的众生身体的分别念，依靠身体、境和根，收集不同的分别念，并以其力量扩展到五种欲妙。依靠上师的口诀，使法性圆满，不改变它，就是众生各种痛苦的差别。第九，显示了轮回的自性接近和进入。现在，第十，显示了错误名称的区别：像这样等等的一段经文，经文很清楚。这些以十种方式显示了从第二个身体意义中错误如何产生的方式。现在，第三个身体意义，显示了错误的因，从十个方面显示的第一是简要显示：错误的这六个词通过经文来了解。第二个内容，显示了错误的基础的差别：基础在任何方向都未
English
Five and sixty-four change through names and distinctions. Seventh, showing how delusion matures. Now, eighth, showing the state of conceptualization on those deluded bodies: Appearance is the body, conceptualization is the mind. Thus, the habits of body and mind are both ignorance and delusion, object and consciousness are different, the grasped and grasper of various afflictions are all gathered, the inner mind arises, pervades the outer environment, the ways of karma and habit are inconceivable, the ways of taking the bodies of beings are different, form and faculties are different, conceptualization and the differences of suffering arise in various ways. The eighth content, showing the state of conceptualization on those deluded bodies. Now, ninth, showing the nature of samsara approaching and entering: Samsara, where does it revolve? Body and mind revolve, by what does it revolve? It revolves by the power of karma and habit. Where does it revolve? It revolves in the three realms. How does it revolve? Like the form of a waterwheel, or like the continuation of a magic wheel. Body and mind are the same, and the subtle and coarse dharmas arising from them, the dharmas of deluded dependent origination, various afflictions, aggregates, elements, sources, etc., and the conceptualizations of the bodies of beings of karma such as body and wisdom, relying on body, environment, and faculties, collecting different conceptualizations, and by that power, spreading to the five objects of desire. Relying on the guru's instructions, perfecting the nature of reality, and not changing it, is the variety of sufferings of sentient beings. Ninth, showing the nature of samsara approaching and entering. Now, tenth, showing the distinctions of deluded names: A verse like this, the text is clear. These show in ten ways how delusion arises from the second body meaning. Now, the third body meaning, showing the cause of delusion, the first of the ten ways of showing is a brief showing: These six words of delusion are understood through the text. The second content, showing the distinctions of the basis of delusion: The basis is not in any direction
Chinese
分。不分。任何也不分，因为名字上没有确定性，所以显现为各种各样的施设处，实际上没有确定性。是各种分别念的基础，而且也只是名称上的假立而已。如此，各种各样的基础安住于没有确定性的自性中。这是第二个，显示了错乱的基础的差别。现在是第三个，显示错乱的知识，也就是错乱的知识是指各种各样的流动。而且，流动的体性不是安住于一个。因为从一个定义到另一个定义，所以称为流动。分类，内在相续中的流动是与烦恼一起，依赖于对境。流动是根的对境的各种各样。流动是造作的业的分别念聚合，以各种各样的方式生起。消逝的体性是不安住的，定义是穷尽的。分类，有自性消逝和状态消逝。生起是指，体性是与众多边际一起的。定义是从各种各样的对境中生起，所以称为生起。分类，有在所取的对境上生起和在所执的对境上生起。生起是从业的意，以及色等各种各样的显现中成熟。执着是指，体性是依赖于执着而行持。定义是对各种各样的错乱进行执着，所以称为执着。分类，有在自相续中执着烦恼和在各种各样的对境分别念上执着。这些是错乱的知识。这是第三个，显示了错乱的知识。现在是第四个内容，显示了错乱本身是由什么积累的。积累是由什么积累的呢？由业和各种各样的分别念积累，所以变成了错乱。由什么积累呢？由与无明一起积累。积累什么呢？积累智慧和各种各样的分别念。以什么方式积累呢？像是与毒混合的食物一样积累。那些本身是法性，是染污的自执着。也就是从事物本性的安住方式中，自生的智慧以自性的方式生起，因此就在那上面，将所知智慧执着为自相续。因为那个智慧束缚了错乱的显现。这是第四个内容，显示了错乱本身是由什么积累的。现在是第五个内容，显示了从所取的对境上产生错乱
English
Dividing. Not dividing. Not dividing anything, because there is no certainty in names, so it appears as various bases of imputation, but in reality, there is no certainty. It is the basis of various discriminations, and it is only a nominal imputation. Thus, the various bases abide in the nature of uncertainty. This is the second, showing the difference of the basis of delusion. Now is the third, showing the knowledge of delusion, that is, the knowledge of delusion refers to various movements. Moreover, the nature of movement does not abide in one. Because it goes from one definition to another, it is called movement. Classification, the movement in the inner continuum is with afflictions, relying on the object. Movement is the various objects of the senses. Movement is the accumulation of karma-making discriminations, arising in various ways. The nature of vanishing is non-abiding, the definition is exhaustive. Classification, there is vanishing by nature and vanishing by state. Arising refers to, the nature is with many edges. Definition, it arises from various objects, so it is called arising. Classification, there is arising on the object taken and arising on the object clung to. Arising matures from the mind of karma, as well as various appearances such as form. Grasping refers to, the nature is relying on clinging and acting. Definition, it grasps various delusions, so it is called grasping. Classification, there is grasping afflictions in one's own continuum and grasping on various object discriminations. These are the knowledge of delusion. This is the third, showing the knowledge of delusion. Now is the fourth content, showing what the delusion itself is accumulated by. What is accumulation accumulated by? Accumulated by karma and various discriminations, so it becomes delusion. Accumulated by what? Accumulated by being with ignorance. What is accumulated? Accumulating wisdom and various discriminations. How is it accumulated? It is accumulated like food mixed with poison. Those themselves are the nature of reality, the self-grasping of defilement. That is, from the abiding way of the nature of things, self-born wisdom arises in the way of self-nature, so on that, the knowable wisdom is grasped as one's own continuum. Because that wisdom binds the appearance of delusion. This is the fourth content, showing what the delusion itself is accumulated by. Now is the fifth content, showing the delusion arising from the object taken.
Chinese
是。此外，并非在错觉的根本上，而是在那里执着。仅仅是所取并非错觉，而是因为正确的显现是真实的。由于在自续中执着，通过将错觉束缚成碎片，就变成了错觉。如是，第五个内容是显示所取的对境是错觉。现在，第六个内容是显示由于根的对境不同而产生的错觉。根是对境的执着不同，耳朵对声音，鼻子对气味，舌头对味道，身体对触觉的执着不同。以及这些对境，以及对此，将识执着于自续的习性，从那种样子的部分意识中，通过执着而产生错觉。那个识的部分是标记，以及执着标记的识跟随，并且从相反的对境中执着为真实的两个部分，在胜义中超越了无自性的戏论差别，在世俗错觉的对境中显现。如是，第六个是显示从根的对境不同而产生的错觉。现在，第七个是显示轮回方式的特征。如此轮回的方式，原因是无明三种，自性是贪嗔痴三种，结果是三界，差别是根，以及对境和识的各种分别念，是从未认识到清净的本体唯一而产生的，对境上的分别念是二，所取是二，即四种成双成对。如是，第七个是显示轮回方式的特征。现在，第八个是显示错觉的因缘。边的意思是三个词，文本很清楚。第九个是显示对境，也是不认识一个的三个词，文本很清楚。第十个是显示所缘的所依。所缘等等三个词，文本很清楚。这些就是身体意义的第三个，通过十个显示了错觉的根源。现在，身体的安置第四个，在显示错觉的特征上，通过十个内容来显示的第一个。特征等等是简略的显示，特征的四个词，文本很清楚。现在，第二个是显示显现的方式。存在被称为与前后相关联，以及普遍，以及进入，以及在各个方面确定地安立，显示粗大的事物和微细的事物，是执着错觉的作者，眼睛显现色相，并且跟随返回，显现造作，因此眼睛的对境是色相的
English
Is. Furthermore, it is not at the root of illusion, but clinging there. Merely what is grasped is not an illusion, but because the correct appearance is true. Because of clinging to the self-continuum, by binding the illusion into pieces, it becomes an illusion. Thus, the fifth content is to show that the object of grasping is an illusion. Now, the sixth content is to show the illusion arising from the difference of the objects of the senses. The senses are the different grasping of the object, the ear from sound, the nose from smell, the tongue from taste, the body from the touch. And those objects, and to that, the habit of clinging to consciousness in the self-continuum, from that kind of partial consciousness, illusion arises through clinging. That part of consciousness is the mark, and the consciousness that clings to the mark follows, and from the opposite object clings to two parts as true, in the ultimate sense it transcends the differences of non-self-nature's elaboration, and appears in the object of mundane illusion. Thus, the sixth is to show the illusion arising from the difference of the objects of the senses. Now, the seventh is to show the characteristics of the way of samsara. Thus, the way of samsara, the cause is the three ignorances, the nature is the three desires, hatred, and delusion, the result is the three realms, the difference is the senses, and the various conceptualizations of object and consciousness, arise from not knowing the pure essence as one, the conceptualization on the object is two, the grasped is two, that is, the four are paired. Thus, the seventh is to show the characteristics of the way of samsara. Now, the eighth is to show the causes of illusion. The meaning of "edge" is three words, the text is clear. The ninth is to show the object, also the three words of not knowing one, the text is clear. The tenth is to show the support of the object. The object and so on, three words, the text is clear. These are the third of the body meaning, through ten it shows the root of illusion. Now, the fourth of the body's arrangement, in showing the characteristics of illusion, the first of the ten contents to be shown. Characteristics and so on are briefly shown, the four words of characteristics, the text is clear. Now, the second is to show the way of appearance. Existence is called related to before and after, and universal, and entering, and definitely establishing in all aspects, showing coarse things and subtle things, is the author of clinging to illusion, the eye manifests form, and follows back, manifests fabrication, therefore the object of the eye is the form of