English
Therefore, it is called Skandha. The Formation Skandha refers to the six root afflictions, the twenty secondary afflictions, and the five pervasive mental factors, etc. The fifty-two formations gather together, hence it is called Skandha. Thus, the five Skandhas bind sentient beings: The Form Skandha has binding because it is mistaken for a mind that engages in objects, and it is also bound by indivisible subtle particles, so body and mind cannot be separated. The Feeling Skandha has binding because the mind experiences various kinds of pleasure and pain, and is thus bound by karma. The Consciousness Skandha has binding because the object and consciousness are not different; the mind is bound by the mere appearance of consciousness, so the mind's memory-consciousness arises without cessation. The Perception Skandha has binding because mental feelings arise without ceasing, but they are not definitively established. The Formation Skandha has binding because it causes the mind to generate various non-virtuous thoughts. Thus, liberation is the expansion of the five families: the Form Skandha itself is liberated into Vairochana, and Vairochana himself is liberated into form, hence it is called transcendence of duality and acceptance. Similarly, the Feeling Skandha and so on are also like this. Realm refers to the eighteen realms, such as the eye realm, the eye consciousness realm, the form realm, the ear, sound, and ear consciousness realm, etc., which are liberated into heroes and heroines. The twelve sources, such as name, form, ear, and sound, the eight outer goddesses are the four goddesses, liberated into twelve sources. Family refers to the five families, the ten fathers and mothers. The lords of the families are liberated into the five principal deities, inseparable from them. The grasping of the higher ones is merely an object, not an illusion, but a truthful grasping. It is merely an illusion, therefore the meaning contained by appearance and awareness is appearance. The differentiator is like grasping a white conch as yellow. To this, clinging with the mind of grasping, appearing as a subject, is an illusion. To this, if one generates bliss in body and speech through the supreme method of the key instructions, then grasping and attachment are liberated from their own continuum, therefore grasping is the mind's illusion. By examining emptiness with nameless wisdom, the illusion of the grasped object is also liberated into emptiness. Thus, it is called Samsara, because it revolves continuously, it is called Samsara, that is, the beings of the three realms, and even more.
Chinese
因此，它出现在轮回中。它依赖于完全清净的法界明灯，在法界空性、无边无际的境界中解脱，超越了舍取和勤作。如是，第二支的意义，即显现了因的错乱自解脱。现在，第三支的意义，即显现了烦恼也原本如此解脱。如上所说，三界之屋，即指欲界由五种欲望的因产生，色界由十二种色的行产生，无色界由八种无色道产生。五种欲望的因是：欲望的因，实际上是对所忆念的事物产生强烈的执着，因此称为贪欲。贪欲的结果是杀生。此处的愚痴导致不予取。其嗔恨的结果是妄语。其我慢的结果是生起“我”的念头。其嫉妒的结果是排斥他人。在愚痴的道路上，会变得颠倒。其愚痴的结果就是愚痴本身。其贪欲的结果是不净行。其嗔恨的结果是争斗。其我慢的结果是傲慢。其嫉妒的结果是怀恨在心。此外，其行为的因，嗔恨，导致显现各种各样的形象。其嗔恨的结果是反击。其愚痴导致昏聩。其贪欲导致骄纵。其我慢导致争斗。其嫉妒导致散乱。执着的因，我慢，导致根门各不相同。其我慢导致愤怒。其愚痴导致沉没。其嗔恨导致不予取的行为。其贪欲导致僵化。其嫉妒导致愤怒。积聚的因，嫉妒，导致业各不相同。其嫉妒导致我见。其愚痴导致无明。其嗔恨导致颠倒。其贪欲导致怀疑。其我慢导致执着于我。如是，由二十五种组成，故称为欲界。
English
Thus, it arises in samsara. It relies on the lamp of the completely pure dharmadhatu, and is liberated in the realm of the emptiness of dharmadhatu, which is without beginning or end, transcending abandonment and adoption, and effort. Thus, the second meaning of the limb, which is that the delusion of the cause is shown to be self-liberated. Now, the third meaning of the limb, which is that the afflictions are also shown to be originally liberated in this way. As mentioned above, the house of the three realms refers to the desire realm arising from the five causes of desire, the form realm arising from the twelve formations of form, and the formless realm arising from the eight formless paths. The five causes of desire are: the cause of desire, actually clinging strongly to the object of remembrance, is therefore called desire. The result of desire is killing. Here, delusion leads to not giving. The result of its hatred is lying. The result of its pride is the thought of "I". The result of its jealousy is rejecting others. On the path of delusion, one becomes inverted. The result of its delusion is delusion itself. The result of its desire is impure conduct. The result of its hatred is fighting. The result of its pride is arrogance. The result of its jealousy is holding grudges. Furthermore, the cause of its action, hatred, causes various forms to appear. The result of its hatred is retaliation. Its delusion causes bewilderment. Its desire causes arrogance. Its pride causes fighting. Its jealousy causes distraction. The cause of clinging, pride, causes the faculties to be different and distinct. Its pride causes anger. Its delusion causes sinking. Its hatred causes the act of not giving. Its desire causes stiffness. Its jealousy causes anger. The cause of accumulation, jealousy, causes actions to be different. Its jealousy causes the view of self. Its delusion causes ignorance. Its hatred causes inversion. Its desire causes doubt. Its pride causes clinging to self. Thus, it is composed of twenty-five, therefore it is called the desire realm.
Chinese
这是地界。 此外，这由五种道次第产生，因此归于五因。色界的十二种行是显现的积聚，因此显现为光。那光明的积聚产生了光的身躯。广大扩展的积聚产生了美好的色身。因显现觉悟的积聚产生了自性光明的智慧。名称清净的积聚产生了寿命的量。事业精进的积聚产生了受用的量。知者的觉悟的积聚产生了现量。流动的清净的积聚产生了无尘的蕴。法分别的积聚产生了界和处。自性清净的积聚产生了心完全开放。种姓完全明晰的积聚产生了各自的处所和宫殿。自性完全悦意的积聚产生了堕落之因。这些是从色类的虚妄我中产生的。最终也会因为执着于色而堕入恶趣。从无色界无有之八道产生的有：无身之道从意的积聚中产生。无有之边的完全清净是从执着中产生。意无有观视的道仅产生于身。积聚无有事业的道，智慧达到边际。无有寒冷的道，扩展完全解脱。无有事业觉悟的道，产生于等持。无有各种流动的道，气息不内外流动。无有界之漏的道，无有烦恼嗔恨。如此三者聚集的房屋，那些行者从中没有其他的行者。那些也是因为法性无有戏论，所以在任何地方都是一样的。在那里因为不可衡量，所以智慧增长，念头穷尽。从错乱中完全解脱。在那里，名称是考察、安住和转变的名称。如此仅仅考察就产生贪着，因此称为名称。依靠它而生起执着。依靠它而从文字的符号转变，从而对色产生执着。如此对名色二者产生执着。例如
English
This is the earth realm. Furthermore, this arises from the five paths, thus it goes into the five causes. The twelve activities of the form realm are the accumulation of appearances, thus appearing as light. That very accumulation of clarity produces the body of light. The accumulation of vast expansion produces a beautiful form. The accumulation of the cause of manifest realization produces wisdom that is naturally clear. The accumulation of purifying names produces the measure of life. The accumulation of diligent action produces the measure of enjoyment. The accumulation of the knower's realization produces direct perception. The accumulation of pure movement produces a mass free from dust. The accumulation of discriminating dharmas produces realms and sources. The accumulation of naturally pure nature produces a completely open mind. The accumulation of completely clear lineages produces individual places and palaces. The accumulation of nature's complete satisfaction produces the cause of downfall. These arise from the false self of the form category. Ultimately, clinging to form will also lead to falling into the lower realms. What arises from the eight paths of the formless realm without realms: The path without a body arises from the accumulation of mind. The complete purity of the edge of non-existence arises from clinging. The path of mind without viewing only arises in the body. The path where accumulation has no action, wisdom reaches the limit. The path without coldness, expansion is completely liberated. The path without the realization of action arises in samadhi. The path without various movements, breath does not flow in and out. The path without the leakage of realms, there is no affliction or anger. Thus, the house where the three gather, those travelers have no other travelers from it. Those are also because the nature of reality is without elaboration, so it is the same everywhere. There, because it is immeasurable, wisdom increases and thoughts are exhausted. Completely liberated from delusion. There, name is the name of examination, abiding, and transformation. Thus, merely examining produces attachment, therefore it is called name. Relying on it, attachment arises. Relying on it, it is transformed from the symbols of letters, thus clinging to form. Thus, clinging to both name and form. For example,
Chinese
如同被囚禁在国王的监狱里，没有解脱的方法一样：因为究竟上名言没有确定，所以在名和义的任何方面都没有成立。因为究竟上自性没有确定，所以在能诠释的文字上没有成立。因为文字上没有成立，所以在形状和颜色上没有成立，因此从广阔的法性中解脱，从监狱中解脱出来，无法返回。三种无明的不同行为的念头就像铁一样被束缚：在自己的相续中生起如同幻术般的各种智慧，用智慧的钥匙打开无明的铁锁，从而掌握法性。自己的灯光明亮，因为没有实体，所以如同空性的智慧之灯，从而使自生灯明亮。自己的觉性显现于自身的大光明，从而使覆盖轮回的浓厚黑暗得以解脱。不被对其他境的贪恋所束缚，而是贪恋如同饮用盐水般的欲望之味：对它的解脱就像蛇的结一样，它自己解脱自己。在自身体验到快乐的生起，从而从愚痴的紧密束缚中解脱：贪恋味道的快乐和空性。自己的身体以慈悲自生的绳索将自己的身体束缚于大乐之中，从而使愚痴的束缚自然解脱。用智慧之火焚烧烦恼嗔恨，从而从嗔恨之火的烧灼中解脱。将自生大光明之衣穿在自己的身上，从而从愚痴我慢的蒙蔽中彻底解脱。在自身所具有的修行之库中，打开心之门，从而打开嫉妒之门。自明觉性显现于自身，根本觉性锐利地自生，如同有名的勇士一般，能够抵挡愤怒的军队。见解是空性的智慧，行为是自显无执着，二者以方便智慧双运的方式依赖于身体，从而使忆念思虑的基础空性。斩断能取和所取的绳索，从而证悟的智慧之绳在自相续中显现，从而被轮回的分别念所束缚，境和识的联系断绝。对于体验到衰败的补特伽罗，自明觉性显现于自身，从而使先前的执着自然止息，后来的念头自然清明，从习气泥潭中解脱出来
English
It is like being imprisoned in the king's prison, with no way to escape: Because ultimately, there is no certainty in names, so it is not established in any aspect of name and meaning. Because ultimately, self-nature is not certain, so it is not established in the letters that can explain it. Because it is not established in letters, it is not established in shapes and colors, therefore it is liberated from the vastness of Dharma-nature, liberated from prison, and cannot return. The thoughts of the three kinds of ignorance with different actions are bound like iron: In one's own continuum, various wisdoms like illusions arise, and with the key of wisdom, the iron lock of ignorance is opened, thereby mastering Dharma-nature. One's own lamp is bright, because it has no substance, so it is like the lamp of emptiness-wisdom, thereby making the self-born lamp bright. One's own awareness manifests in oneself as great light, thereby liberating the thick darkness that covers samsara. Not being bound by attachment to other objects, but being attached to the taste of desire like drinking salt water: The liberation from it is like the knot of a snake, it unties itself. Experiencing the arising of happiness in oneself, thereby liberating from the tight bonds of delusion: attachment to the happiness of taste and emptiness. One's own body binds one's own body to great bliss with the rope of compassion that arises spontaneously, thereby the bonds of delusion are naturally liberated. Burning the afflictions of anger with the fire of wisdom, thereby liberating from the burning of the fire of anger. Wearing the garment of self-born great clear light on one's own body, thereby completely liberating from the obscuration of delusion and pride. In the treasury of practice that resides within oneself, opening the door of the heart, thereby opening the door of jealousy. Self-awareness manifests in oneself, the fundamental awareness arises sharply, like a famous hero, able to resist the army of anger. The view is the wisdom of emptiness, the action is self-manifesting non-attachment, the two rely on the body in the union of skillful means and wisdom, thereby making the basis of memory and thought empty. Cutting the rope of grasping and being grasped, thereby the rope of wisdom of realization manifests in one's own continuum, thereby being bound by the conceptual thoughts of samsara, the connection between object and consciousness is severed. For the individual who experiences decline, self-awareness manifests in oneself, thereby the previous attachment naturally ceases, the subsequent thoughts naturally clear, and one is liberated from the mud of habitual patterns.