Chinese
将事物视为真实的无明，以及由此产生的轮回中高低贵贱和苦乐的显现，被认为是烦恼所引发的善与非善之业。对于白色完全清净的因果，即道和灭，以及黑色完全被烦恼染污的方面的因果，即集和苦，这些四圣谛之法，由于执着于通过断除根本无明来取舍，因此不了解缘起之法的真实本性。《贤护经》中说：他们所证悟的空性，就像虫子吃过的芥菜籽里面的虚空一样。因此，这些低劣的道虽然只是大乘道的垫脚石，但究竟的果位是超越了下等根器之人所臆造的因果取舍等聚合之相，超越了一切心和心所及所缘境，不住于有和寂灭二边的涅槃。因此，究竟胜义谛的自性是所要获得的真实本体。所要获得的果位本身，显现为四圣谛和缘起等，一切臆造之法从本初以来就是无生的，即从未存在过的法性，超越了心识，通过各自自明的智慧，以息灭能取所取的戏论的方式来证悟。那么，这些是如何不成立的呢？胜义谛中，由于缘起没有自性，所以苦不成立。如《中观根本慧论》中说：若无有缘起，何有苦生者？所说无常苦，于自性中无。由于没有果的生起，所以集不成立。该论中说：若从自性有，何须复生耶？对于自性成立的事物，灭不合理。苦若自性有，灭则不应理。由于没有所断和能断的相遇，所以道不合理。如是说：前后二者相遇时，刹那成为二分时。二者若是同时，刹那即成一劫。四圣谛全部不成立。《楞伽经》中说：无生
English
Ignorance that views things as truly existent, and the appearance of high and low status, pleasure and pain in samsara due to its influence, are understood as virtuous and non-virtuous actions instigated by afflictions. Regarding the cause and effect of white, completely purified aspects, namely the path and cessation, and the cause and effect of black, completely afflicted aspects, namely origination and suffering, these four noble truths, due to clinging to acceptance and rejection by severing the root ignorance, one does not understand the true nature of dependent arising. As stated in the *Kashyapa Chapter*: "The emptiness realized by them is like the space inside a mustard seed eaten by a worm." Therefore, although these inferior paths are merely stepping stones to the Mahayana path, the ultimate result is the transcendence of all that is characterized by aggregation, such as the acceptance and rejection of cause and effect fabricated by the minds of inferior beings, transcending all minds and mental factors along with their objects, and not abiding in the two extremes of existence and quiescence, which is nirvana. Therefore, the ultimate nature of the ultimate truth is the actual entity to be attained. The result to be attained itself appears as the four noble truths and dependent arising, etc., and all fabricated phenomena are unborn from the very beginning, that is, the nature of phenomena that has never existed, which is beyond the mind, is realized through the wisdom of one's own self-awareness, in a way that pacifies all the elaborations of subject and object. How, then, are these not established? In ultimate truth, since dependent arising has no essence, suffering is not established. As stated in the *Root Wisdom*: "If there is no dependent arising, how can there be suffering? What is said to be impermanent suffering does not exist in its own nature." Since there is no arising of a result, origination is not established. As it says in the same text: "If it exists from its own nature, what need is there for it to arise again?" For things established by their own nature, cessation is not reasonable. If suffering exists by its own nature, cessation is not reasonable. Since there is no meeting of what is to be abandoned and what is to be adopted, the path is not reasonable. As it is said: "When the former and latter meet, a moment becomes two parts. If the two are simultaneous, a moment becomes an eon." All four noble truths are not established. As stated in the *Lankavatara Sutra*: "Unborn"
Chinese
真理只有一个，孩子们却说有四个。如果进入菩提心，即使一个真理也没有，如果未证悟，又哪里会有四个呢？如是说。缘起也只是在错觉中显现，其自性完全清净。从佛母（般若波罗蜜多）所生的缘起诸法，其自性也是完全清净的。如是说。了解了这样的道理后，对于显现的一切，既不执着取舍，也不执着任何事物。在名为《功德宝藏·欢喜之雨》中，《轮回痛苦之聚》第四品的注释。第三，在伟大之人的不共道中，修持两种菩提心，分为三部分：道路准备的前行法，道路的基础，以及实际的道路。第一，道路准备的前行法，讲述四大法轮的章节，分为两部分：简要说明和详细解释。第一，简要说明：大乘殊胜之人的道路，在通往一切智智的最初阶段，修行道路的人所居住的地方，必须与佛法相符，即与心平等安住不相违背，具备顺缘且无违缘的寂静处。并且，不迷惑于三藏的意义，长期依止具备三学修持的圣者上师或善知识，从而从低劣和错误的道路中解脱，获得其传承中的所有教证功德，或者尽可能多地获得。并且，按照上师的教导，自己以良好的愿望和精进修行。以及，对过去和现在积累福德的殊胜皈依处生起渴求。这四者被称为四大法轮，龙树菩萨如是认为。例如，就像牲畜和大象需要数日才能走完的路程，通过四大法轮的机械装置抬起的车辆瞬间就能走完一样。在通往一切智智的道路上，菩萨们也依靠这四者，迅速到达果位。如是说。《亲友书》中说：
English
Truth is one, but children say there are four. If one enters the heart of Bodhi, there is not even one truth. If one is not realized, where are the four? Thus it is said. Dependent arising is also merely an appearance in delusion, its nature is completely pure. From the Mother (Prajnaparamita), all dependent arisings are also completely pure in nature. Thus it is said. Having understood such a principle, one should neither cling to acceptance or rejection of appearances, nor cling to anything at all. From the "Treasury of Precious Qualities, Rain of Joy," the commentary on the fourth chapter, "The Collection of Suffering of Samsara." Third, in the uncommon path of great beings, cultivating the two aspects of Bodhicitta, there are three parts: explaining the preliminary practices for the path, explaining the foundation of the path, and explaining the actual path. First, the preliminary practices for the path, the chapter explaining the four great wheels, has two parts: a brief explanation and a detailed explanation. First, the brief explanation: For the supreme being of the Mahayana path, at the beginning of entering the path of omniscience, the place where the practitioner of the path resides must be in accordance with the Dharma, that is, not contradictory to the equal abiding of the mind, possessing all favorable conditions and without adverse conditions, in solitary places. Furthermore, not being confused about the meaning of the three pitakas, and relying for a long time on a holy guru or virtuous friend who possesses the practice of the three trainings, one turns away from inferior and wrong paths, and obtains all the qualities of learning and realization from their lineage, or as much as possible. Moreover, according to what the guru has taught, one practices with good aspirations and diligence. And, one develops a longing for the excellent refuge where one has accumulated merit in past and present lives. These four are called the four great wheels, as Lord Nagarjuna believes. For example, just as a road that livestock and elephants need many days to travel can be covered in an instant by a vehicle lifted by the mechanical device of the four wheels, so too, Bodhisattvas traveling on the path to omniscience rely on these four and quickly reach the fruition. As it is said in the "Letter to a Friend":
Chinese
安住于适宜之处，依止殊胜之人，自身善愿，往昔亦积资粮，您拥有这四种大轮。如是说。第二，广说分四：安住于适宜之处，依止殊胜之人，自身善发愿，希求福德之佑护。第一，安住于适宜之处分二：真实之处所，以及顺带解说生计。第一，真实之处所：如是，无论是村庄等在家男女的住所，还是没有诵读之行且行持恶劣的出家处所，居住于众多人群聚集之处的过患是，虽然暂时安乐，却如毒食般成为痛苦之因，在敌友争斗、经商务农、喧嚣名利、聚会散乱、积攒守护和发展等近事相遇之时，这些显现是善于迷惑，智慧或觉性是幼稚的，分别念处于因缘的口中，容易被欺骗，生起贪嗔和偏袒、嫉妒和竞争心、贪图名利和八法等邪念，其表现极其强烈，导致闲暇人身和殊胜正法被浪费。世亲说：若非舍弃微细贪，处所又太近，于不如理作意，烦恼之因则具足。如是。因此，进入佛法之门后，即使有出离心和守护誓言的意愿，也会因处所的恶劣因缘而使三学的功德退失。因此，将自己的住所视为永久之地，执着于土地和领地，抛弃小家而从事大家（寺庙）的建设，将财物视为核心，甚至连马的草料也要与强大的施主竞争，仅仅为了获取信财和亡财，使其浪费殆尽，这不是好事，因此要远离那些地方，独自一人住在寂静处，喜好修持寂静涅槃之道，那时也不要执着于享乐的利养和恭敬等，视其如风，不要执着于住所和生计。
English
Dwelling in a suitable place, relying on a noble person, having good aspirations oneself, and having accumulated merit in the past, you possess these four great wheels. Thus it is said. Second, the extensive explanation has four parts: dwelling in a suitable place, relying on a noble person, having good aspirations oneself, and desiring the protection of merit. First, dwelling in a suitable place has two parts: the actual place, and the explanation of livelihood as an aside. First, the actual place: Thus, whether it is a village or other dwelling place for lay men and women, or a monastic place without the practice of reading and recitation and engaging in degenerate behavior, the fault of living in the midst of a gathering of many people is that, although it is temporarily pleasant, it is like poisonous food that becomes the cause of suffering. In times of encountering near affairs such as fighting between enemies and friends, trade and agriculture, noise and fame, gatherings and distractions, accumulation, protection, and development, those appearances are skillful at deceiving, wisdom or awareness is childish, and conceptualization is situated in the mouth of conditions, making it easy to be deceived. Attachment, aversion, and bias arise, as well as jealousy and competitiveness, greed for fame and the eight worldly concerns, and other wrong thoughts. Their manifestations are extremely strong, causing leisure and precious Dharma to be wasted. Vasubandhu said: If subtle greed is not abandoned, and the place is too close, then the causes of afflictions are complete due to improper attention. Thus it is. Therefore, even if one has entered the gate of the teachings and has the desire for renunciation and guarding vows, the virtues of the three trainings will be diminished due to the bad conditions of the place. Therefore, taking one's own dwelling as a permanent place, clinging to land and territory, abandoning the small home and engaging in the construction of a large home (temple), seeing wealth as the essence, even competing with powerful patrons for horse fodder, only to obtain donations and the wealth of the dead, causing it to be wasted, is not good. Therefore, one should distance oneself from those places and live alone in solitude, delighting in practicing the path of peaceful nirvana, and at that time, one should not be attached to the gains of enjoyment and respect, seeing them as wind, and one should not cling to dwelling and livelihood.
Chinese
应当像在虚空中飞翔的无依之鸟一样行事。如是说：减少集会，极其喜爱寂静，如虚空之风不执着于所得，如野兽般无惧地独自游荡，这就是圣妙之法。如是，像常住在山崖或空旷之地的野兽一样，有幸住在寂静之地或森林中，以与佛法相符的状态安住，对于自己想要修持的解脱道，不会因为喧嚣的过患而立刻不加观察地，随意散乱和非法行，扰乱自心，从而障碍修道，这样的过失是绝对不会发生的，因此要从内心深处以欢喜之心去依靠。如果不是这样，而是依靠村庄和寺庙等同一处所，总是待在那里，为了守护自己和亲友，为了圆满而尊重地位高的人，照顾地位低的人，为了侍奉地位中等的人，忙于财物饮食和言语应对，照顾情绪和维护情面，来往应酬和各种事务。即使因为以佛法的方式行事等原因而获得美名，或者因为自性相合的因缘而变得富裕，但自他一切众生的相续都会被五浊的过患所染污，互相嫉妒、讽刺、恶语、指责、以虚伪欺骗等恶劣的意图和行为，导致自他双方都走向毁灭。又，即使自己以符合佛法的行为，暂时能够忍受他人所做的过错，但总有一天，忍耐之心的盔甲也会减弱，自己的相续会与圣法如同天地般遥远。因此，诸佛和佛子们才赞叹森林和寺庙的功德。如《月灯经》中说：出家之后如何行持佛法？不会用食物、饮料以及衣服，鲜花、熏香和花鬘来侍奉供养最胜的诸佛。谁若极其 желает 菩提，为了厌离恶劣有为法之有情众生，而前往寺庙。
English
One should act like a bird flying in the sky without dependence. As it is said: Reduce gatherings and greatly cherish peace. Like the wind in the sky, do not be attached to gains. Like a wild animal, wander alone without fear. Such is the sacred Dharma. Thus, like a wild animal constantly dwelling on a mountainside or in an empty place, having the good fortune to dwell in a secluded place or forest in a state conforming to the Dharma, for the sake of practicing the path of liberation as one desires, the faults of distraction will not immediately arise without examination due to the faults of commotion, random wandering, and non-Dharmic conduct, which disturb the mind and obstruct the path. Therefore, one must rely on it with a joyful mind from the depths of one's heart. If not, but relying on a single place such as a village or monastery, always staying there, protecting oneself and one's friends, respecting those of high status for the sake of prosperity, caring for those of low status, and attending to those of intermediate status, being busy with material goods, food, and verbal responses, attending to emotions and maintaining face, engaging in comings and goings, and many affairs. Even if one gains fame for acting in accordance with the Dharma, or becomes wealthy due to causes that are naturally compatible, the minds of oneself and others will be stained by the faults of the five degenerations, leading to mutual jealousy, sarcasm, harsh words, accusations, and deceitful deception, causing both oneself and others to be ruined by evil intentions and actions. Furthermore, even if one can temporarily endure the faults committed by others through conduct that conforms to the Dharma, one day the armor of the strength of patience will also diminish, and one's own mind will become as distant from the sacred Dharma as heaven is from earth. Therefore, the Buddhas and Bodhisattvas praise only the qualities of forests and monasteries. As it is said in the "Moon Lamp Sutra": How should one practice the Dharma after renouncing? One will not serve and honor the supreme Buddhas with food, drink, clothing, flowers, incense, and garlands. Whoever greatly desires Bodhi, and for the sake of sentient beings who are disgusted with evil conditioned phenomena, goes to a monastery.