Chinese
从取舍方面来说。《宝鬘论》中说：此法能从地狱、饿鬼和畜生中解脱，在天和人之中，获得安乐、兴盛和王位的增长。禅定、无量和无色，能体验梵天等安乐。因此，能成办增上生，并关闭恶趣之门，所以被称为天道的法，或小士道。之后，能获得决定善妙果位的因是，宣说了名为解脱等等。与解脱分相应的无漏圣法，以及寂灭之因也是十善业，四禅定和四无色定，以及布施等六度波罗蜜多，还有资粮道、加行道、见道、修道和无学道，也就是以五道所摄的无漏善聚。不分先后地双运方便与智慧的大乘殊胜之处。那也是，等等。那也是就自我的分类来说，断定人我之我，或者说没有我的，以及了知法我从色法到一切智之间没有自性这两个意义之后，以方便大悲和智慧甚深空性双运的善法，犹如点金术一般，在轮回迷惑之法和寂灭涅槃之法这二者互相违背的轮回自性中，安立不滞留的智慧，成就为胜者的自性，这就是超越世间的善法。因此，获得究竟的安乐果位是，道时等等。如此，在有学道的阶段，对于有相的，以布施等福德资粮，以及显现而无自性如水中月般的后得，在等持如虚空般无所缘的意义中，从证悟开始，到果位智慧资粮，也就是以双运来清净烦恼障和所知障这二障，从而现前获得色身和法身这二身，这就是真实甚深因果的缘起。功德宝藏论第三品释。 第四，从轮回的过患与轮回和男性的谈论相关联的角度来阐述，仅仅满足于天界的安乐，从而攻克其过失，宣说了名为增上生等等。
English
In terms of what to adopt and discard. The Garland of Jewels states: "This Dharma liberates from hell, hungry ghosts, and animals. In the realms of gods and humans, it obtains happiness, prosperity, and the increase of royal power. Dhyana, immeasurable states, and the formless attainments cause one to experience the bliss of Brahma and others." Therefore, it accomplishes higher realms and closes the doors to the lower realms, so it is called the path of the gods or the path of the lesser being. Then, the cause for definitely obtaining the state of perfect goodness is what is taught as liberation and so forth. The virtuous, undefiled qualities in harmony with liberation, and the cause of passing into sorrowlessness, are the ten virtues, the four dhyanas, the four formless states, the six perfections such as generosity, and the paths of accumulation, application, seeing, meditation, and no-more-learning, which are the collections of undefiled virtues gathered by the five paths. The great vehicle's noble way of uniting skillful means and wisdom without prioritizing one over the other. That also, and so forth. That also, in terms of the division of self, is to ascertain the absence of a self, or the self of a person, and to understand the two meanings of knowing that phenomena, from form to omniscience, are without inherent existence. With the virtue of uniting skillful means, great compassion, and wisdom, profound emptiness, like alchemical elixir, in the nature of samsara where the phenomena of samsaric delusion and the phenomena of peaceful nirvana contradict each other, establishing non-abiding wisdom, it is accomplished as the nature of the victorious ones, which is called transcendent virtue. Therefore, obtaining the ultimate result of bliss is the path time, and so forth. Thus, during the time of the path of learning, with aims, the accumulation of merit, and the subsequent attainment of appearance without inherent existence like a moon in water, in equanimity, like the sky, from understanding the meaning of no aim, to the accumulation of the wisdom of the result, that is, by purifying the two obscurations of afflictive emotions and knowledge with union, thereby manifesting and obtaining the two bodies of form and the body of Dharma, this is the profound dependent arising of true cause and effect. Commentary on the Third Chapter of the Jewel Store of Qualities. Fourth, from the perspective of explaining the faults of samsara in relation to the wheel, the male talk, attacking the fault of merely being satisfied with the happiness of the higher realms, it is taught as higher realms and so forth.
Chinese
在显现证悟的境界中，那些依赖于如同殊胜大船般的财富的人们，虽然暂时看起来像是被三恶道的凶猛鳄鱼的舌头所放过，但由于未能从无明轮回的恐惧中解脱，没有到达解脱的陆地，所以应当依止四圣谛的导师。对此，我等导师在瓦拉纳西，对五贤弟子说：比丘们，这是痛苦。这是痛苦的根源。这是痛苦的止息。这是通往止息的道路。比丘们，应当了知痛苦。应当断除痛苦的根源。应当证得痛苦的止息。应当在相续中修习道。比丘们，应当了知痛苦，因为没有需要了知的，所以不会产生。应当断除痛苦的根源，因为没有需要断除的，所以不会产生。应当证得痛苦的止息，因为没有需要证得的，所以不会产生。应当在相续中修习道，因为没有需要修习的，所以不会产生。如是三遍宣说四圣谛。为了了知痛苦，宣说了“彼等”等。了知痛苦是指：轮回的六道众生，无论是低下的三恶道，还是高上的三善道，层层叠叠地出现，即是苦苦。乐与苦交替变化，即是坏苦。潜伏不显现，遍布一切，即是行苦。没有被这三种痛苦所控制的轮回是不存在的。此外，所欲之境与能依所依之间的关联，宣说了“聚集”等。如此，欲望是产生聚集的根源，损害自他的因，如同抬高毒蛇的头一样。不应理的欲望的魔和境的毒，相互交织碰撞，心向外境散失，从而积累贪嗔痴三毒，在轮回的牢狱中，永远没有解脱的机会，对于那些可怜的人们来说，这是一个增长厌离心的地方。如《亲友书》中所说：欲望是产生聚集的根源，能仁以金巴果为例说明。应当断除这些，因为这些是束缚轮回牢狱的铁链。总的来说
English
In the state of manifest realization, those who rely on the support of wealth like a supreme great ship, although for a while it seems as if they have been released by the tongue of the fierce crocodile of the three lower realms, but because they have not been liberated from the fear of the end of ignorance and have not reached the shore of liberation, you should rely on the guide of the Four Noble Truths. In this regard, our teacher in Varanasi, to the five excellent disciples, said: Monks, this is suffering. This is the origin. This is the cessation. This is the path. Monks, suffering should be known. The origin should be abandoned. Cessation should be realized. The path should be cultivated in the continuum. Monks, suffering should be known, and because there is nothing to be known, it does not arise. The origin should be abandoned, and because there is nothing to be abandoned, it does not arise. Cessation should be realized, and because there is nothing to be realized, it does not arise. The path should be cultivated in the continuum, and because there is nothing to be cultivated, it should be known that it does not arise. Thus, the Four Noble Truths were repeated three times. In order to know suffering, "those" and so on were spoken. Knowing suffering means: the six realms of samsara, whether the lower three evil realms or the higher three good realms, appear in layers, which is the suffering of suffering. The alternation of pleasure and pain is the suffering of change. Latent and invisible, pervading everything, is the suffering of conditioning. There is no samsara that is not controlled by these three sufferings. Furthermore, the relationship between the object of desire and the dependent and the depended upon, "gathering" and so on were spoken. Thus, desire is the root of generating gathering, the cause of harming oneself and others, like raising the head of a venomous snake. The demons of inappropriate desires and the poisons of objects, intertwine and collide with each other, and the mind is lost to external objects, thus accumulating the three poisons of attachment, aversion, and ignorance, and in the prison of samsara, there is never an opportunity for liberation, and for those poor people, this is a place to increase renunciation. As it is said in the Letter to a Friend: Desires are the root of generating gathering, the Able One explained with the example of the Kimba fruit. These should be abandoned, because these are the iron chains that bind the world in the prison of samsara. In general
Chinese
为了说明详细情况，说了“快乐”等等。那些努力寻求获得快乐的方法的人，由于愚痴的力量所压倒，仪式都颠倒了。由于痛苦的因果关系，依靠着无法忍受的、具有锐利武器光辉的自性，将自己完全地、无障碍地置于纯粹有害的境地。例如，就像灯的形状和飞蛾相遇时立即被烧毁一样。被声音、气味、味道和触觉所欺骗的情况是：鹿贪恋声音而被猎人杀死；蜜蜂贪恋气味而被莲花闭合而死；鱼贪恋味道而被铁钩抓住而杀害；大象贪恋令人愉悦的触觉而沉入湖中而死。因此，这五种欲望的对象，由于因缘和相互依赖，必定会欺骗你。世亲也说：‘巨大的火焰堆，即使看到了大火，对形象的巨大贪恋，也会让飞蛾投入火中。’这是关于形象的。‘吃干净的根茎嫩芽，能够走得很远，猎人通过歌声，必定会寻找并杀死鹿。’这是关于声音的。‘总是行走在天空中，形象非常迷人，蜜蜂由于气味的过失，必定会死亡。’这是关于气味的。‘在没有阻碍的道路上行走，总是四处游荡，由于贪恋味道，鱼会被铁钩摧毁。’这是关于味道的。‘与土地的守护者竞争，经常了解山王的，由于母牛的亲密接触，必定会杀死大象。’这是关于触觉的。所有这些的欺骗是：在那部经中说：‘即使一个人，总是具备这五种，日夜都被摧毁，又怎么能获得快乐呢？’如此说。为了说明轮回的痛苦是强大的，说了“存在”等等。像这样，仅仅与存在的对象相遇，就没有比摧毁更强大的了。愤怒的显现，即显示粗暴行为的食肉动物、野蛮人和国王的惩罚，比这更快。前一个痛苦之后，后一个痛苦到来，这些众生被连续不断地折磨。
English
To explain the details, it is said, "Happiness," and so on. Those who strive to manifestly apply themselves to the means of desiring happiness, being overwhelmed by the power of delusion, their rituals go awry. Because of the cause and effect of suffering, relying on the unbearable, sharp weapon-like splendor of their own nature, they place themselves completely and without obstruction in a state of pure harm. For example, just as a moth is burned as soon as it encounters the shape of a lamp. Being deceived by sound, smell, taste, and touch is like: a deer being killed by a hunter because it is attached to sound; a bee dying because it is attached to smell and the lotus closes; a fish being caught and killed by a hook because it is attached to taste; and an elephant dying by drowning in a lake because it is attached to pleasant touch. Therefore, these five objects of desire, due to causes, conditions, and interdependence, will surely deceive you. Vasubandhu also said: 'Even seeing the great fire, a great heap of flames, great attachment to form will cause a moth to enter the fire.' This is about form. 'Eating clean roots and sprouts, able to go very far, the hunter, through song, will surely seek and kill the deer.' This is about sound. 'Always moving in the sky, with a very pleasing form, the bee, due to the fault of smell, will surely die.' This is about smell. 'Walking on an unobstructed path, always wandering around, due to attachment to tasting, the fish is destroyed by the hook.' This is about taste. 'Competing with the guardians of the earth, constantly knowing the king of mountains, due to the close touch of a cow, the elephant will surely be killed.' This is about touch. The deception of all these is: In that scripture it says: 'Even if a person always possesses these five, and is destroyed day and night, how can happiness be obtained?' So it is said. To show that the suffering of samsara is powerful, it is said, "Existence," and so on. Like this, merely encountering the objects of existence, there is nothing more powerful than destruction. The manifestation of anger, that is, the fierce action showing harsh deeds, is faster than carnivorous beasts, barbarians, and the punishment of kings. After the previous suffering, the later suffering arrives, and these beings are continuously tormented.
Chinese
如是。关于以因果对待损益之境而受苦之理，如“于我”等所说。对此，如世间所传，从无始以来，于我等，亲友或不和之人，亲戚或仇敌等，皆无法思量。如《亲友书》云：“父为子，母为妻，仇人亦为友，反是亦然故，轮回无定也。”如是。于彼时彼刻，有情以身所依之物，执着“此为敌，此为友，此为中立”，以分别心而施予利益或损害，实难思量。如圣者迦旃延那云：“一施主乞食时，抱敌之幼子于怀，食父所化之鱼，母化为犬，击咬鱼骨。见此情景，云：食父之肉，击打其母，怀抱恶敌于怀中，妻啃食夫之骨，轮回之法堪笑也。”如是。从无始以来，以无数之身感受痛苦，显示其长久。如“微尘”等所说。此处何须赘述生之长短？如微小众生，如微尘般之身，唯一之命根，舍弃化为形体之尸体，以及为贪欲而放荡，或以他人之武器等，断头截肢，若将所有尸骸堆积一处，亦将高于须弥山，令山王之雄伟黯然失色。现在宣说六道各自之法性，于教说、解说、总结三者之首，如“地狱处”等所说。生于地狱之时，被迫饮用沸腾之铜汁；化为饿鬼之身时，食脓血与不净之物；若将一切痛苦之因所流淌之泪水汇集一处，亦将多于四面八方之江河。如是。第二，分别解说，如“差别”等所说。较之其他道，地狱之苦尤为无量。互相以各种武器杀戮，死而复生，故名想复活地狱，彼