Chinese
在（某个）经部中说： 应当恒常依止寂静的森林， 舍弃城镇和城市等令人欢喜之处， 像犀牛一样独处无二。 不久就能获得这种殊胜的等持。 以上。 第二，在寂静处通达四谛之义的开示是： 前面所说的对于苦乐的因果需要取舍，这也是所有圣教经典中所说的次第。 三界轮回的三苦等众多过患，是果，即苦谛； 执著无我的为我，颠倒的分别念以及由此产生的贪著等烦恼，以及由此引发的有漏之业，是因，即集谛，是轮回的因，一切烦恼方面的因果二者。 舍弃痛苦及其因，获得寂灭涅槃，是寂静、清凉、安乐之最，是果，即灭谛； 以能分别内外诸法的智慧，证悟二无我，是涅槃之因的主要因素，即道谛，是清净方面的因果二者。 简略地开示了四谛之义。 其中，对苦和集生起出离心，以及想要进入灭和道，是所有道路的根本。 大乘需要在此基础上修习利他之心。 大乘的灭谛是法身胜义谛，是究竟的真理，因此要详细了解远离一切戏论的增益和损减等方面的内容。 在这里，执我的分别念是十二缘起中的无明。 经中说： 分别念是巨大的无明， 是堕入轮回大海的原因。 如果安住于无分别的等持中， 就会像虚空一样没有垢染。 经中还说，它是轮回之因。《集经》中说： 无论众生是下等、中等还是殊胜， 一切都是从无明中产生，善逝已经宣说。 以上。 第三，开示了舍弃诸事，修习对治我执的空性： 因此，应当舍弃与世俗凡夫相关的，积聚受用欲妙的事务，以及忙碌或喧嚣的事务。
English
In a certain Sutra, it says: Always rely on solitary forests. Abandon places of joy such as towns and cities. Be like a rhinoceros, alone and without a second. Before long, you will attain this supreme samadhi. That's it. Secondly, the teaching on understanding the meaning of the Four Noble Truths in a solitary place is as follows: What was said earlier about the need to adopt or reject the causes and effects of happiness and suffering is also explained in this way in all the scriptures of the holy teachings, as the stages of the path. The many faults such as the three sufferings of the three realms of samsara are the result, which is the Truth of Suffering; The reversed concept of grasping at selflessness as self, and the afflictions such as attachment arising from it, and the contaminated actions motivated by it, are the cause, which is the Truth of Origin, the cause of samsara, the two causes and effects of all afflictions. Abandoning suffering and its causes and attaining nirvana, which is the ultimate peace, coolness, and happiness, is the result, which is the Truth of Cessation; The wisdom that individually discerns all internal and external phenomena, realizing the absence of the two selves, is the main factor in the cause of nirvana, which is the Truth of the Path, the two causes and effects of purification. The meaning of the Four Noble Truths has been briefly explained. Among them, generating renunciation towards suffering and origin, and wanting to enter cessation and path, is the root of all paths. The Great Vehicle needs to cultivate the mind of benefiting others on top of that. The Truth of Cessation of the Great Vehicle is the Dharmakaya, the ultimate truth, so one should learn in detail about being free from all elaborations of superimposition and denial, etc. Here, the conceptual thought of grasping at self is ignorance, one of the twelve links of dependent origination. The Sutra says: Conceptual thought is great ignorance, It is what causes one to fall into the ocean of samsara. If one abides in non-conceptual samadhi, One will become like the sky, without any stains. It is also said in the Sutra that it is the cause of samsara. The Collected Sutras say: All sentient beings, whether inferior, intermediate, or supreme, All arise from ignorance, as taught by the Sugata. That's it. Thirdly, the teaching on abandoning activities and cultivating emptiness as the antidote to self-grasping: Therefore, one should abandon the activities of accumulating and enjoying desirable sense objects related to ordinary worldly people, as well as busy or noisy activities.
Chinese
在寂静处修习，那里有受人称赞的隐居地寺庙，具备顺缘且没有违缘。为了对治我执，应当修习唯一的寂静之门，即空性。关于空性和修习方法，将在下文阐述。《律藏》中说：“一切自主皆是乐，一切他主皆是苦，共同者皆能为害，关系极其难以断绝。”《策发殊胜意乐》中说，贪恋家事的过患有二十种，其中说：“住在家里的人，道路总是常念，那总是被欲望所扰乱，不进行禅定和舍弃，这些过患都是因为贪恋事务。”《居士强力请问经》中说，居家的过患有一百零一种。《本生经》中说：“事务以多种方式扰乱，忙于接受、成就和守护，心不安宁，是痛苦的来源，居家者永远无法成就寂静之事。”第二，详细阐述支分之理，共有四点：详细阐述苦谛，详细阐述集谛，详细阐述灭谛，详细阐述道谛。第一点分为两个方面：简略指示和详细解释。第一点又分为两个方面：提问痛苦，以及回答并阐述痛苦的种类。第一点是：“轮回如何具有众多过患？”第二点是：“轮回之法”等。总而言之，世间轮回的诸法可以归纳为四种特征。哪四种呢？轮回的有漏五蕴本身，以其自身刹那生灭，并被对治所摧毁，因此具有无常的特征。《经部》中说：“因为生灭和彻底毁灭，所以是世间。”这也阐述了安住于生灭本质的特征。凡是无常的，就是痛苦的。因此，一切有漏之法都无法脱离行苦，所以是痛苦。蕴之外没有其他实有的我，蕴的自性也没有独立自主的实有自性，或者说，与所依赖的我没有关联，所以是空性。因为自身不是我，所以是无我，这些都是各自的特征。一切法都没有自性。
English
Having stayed in a secluded place, where there are hermitages praised by the wise, endowed with favorable conditions and free from unfavorable ones, one should meditate on emptiness, the sole gateway to peace, as an antidote to self-grasping. The nature of emptiness and the method of meditation will be explained below. The Vinaya states: 'All independence is happiness; all dependence is suffering; commonalities are harmful; relationships are extremely difficult to sever.' The Encouragement to Higher Intention states that there are twenty faults in delighting in household affairs, saying: 'Those who dwell in a house always think of worldly paths, and are constantly distracted by desires. They do not practice meditation or renunciation. These faults arise from delighting in activities.' In the Strong Householder's Question, one hundred and one faults of household life are mentioned. The Jataka states: 'Activities distract in many ways, busied with accepting, accomplishing, and protecting. The mind is not pacified, it is the source of suffering. Householders never accomplish peaceful deeds.' Second, there are four aspects to elaborating on the limbs: elaborating on the truth of suffering, elaborating on the truth of the origin, elaborating on the truth of cessation, and elaborating on the truth of the path. The first has two parts: a brief explanation and a detailed explanation. The first has two parts: questioning suffering, and answering by explaining the categories of suffering. The first is: 'How does samsara have so many faults?' The second is: 'The nature of samsara,' etc. In short, the phenomena of worldly samsara can be summarized into four characteristics. What are they? Samsara, the five aggregates with defilements, are impermanent because they are destroyed in an instant and thoroughly destroyed by antidotes. The sutra says, 'Because it perishes and is utterly destroyed, it is the world.' This also explains the characteristic of abiding in the nature of arising and ceasing. Whatever is impermanent is suffering. Therefore, all contaminated things are not free from the suffering of conditioning, so it is suffering. Empty of a self that is different from the aggregates, and the nature of the aggregates themselves is without an independent, self-sufficient, substantially existent self, or without connection to a self that is relied upon, so it is emptiness. Since it is not a self, it is selflessness, these are their respective characteristics. All phenomena are without inherent existence.
Chinese
的空性是周遍一切的，是一切事物的本体或共同特征。像这样，如果不了解痛苦的自性，就不会从痛苦中产生解脱。所谓的自性，似乎是将前两个设定为自相，后两个设定为共相。第二，广说分为两种：广说无常和广说痛苦。第一种又分为两种：外器世界无常和内情众生无常。第一种分为五点：立宗、因成住坏而无常、因时节变化而无常、结尾总结和破斥过失。第一点是：上面已经简略地说明了无常的特征，现在将再次详细地解释。第二点是：外器世界等。如此，由众生共同的业所形成的，作为有情居住之所的外器世界，如须弥山、七金山、四大部洲、天界等，这些由四大元素组成的极其坚固、能住立一劫的事物，当面临坏灭之时，内部的众生会从下往上逐渐空虚，乃至初禅天以下，连一个众生也不会有。《八千颂》中说，有一个众生留在那里感受被焚烧的痛苦。之后，劫末的七个太阳依次出现，从草木森林到外围的铁围山都被焚烧，化为一片火海。向下，地狱的处所和向上，梵天的处所也被焚烧，连灰烬也不剩下。像这样的火燃烧七次之后，从二禅天降下大雨，其下的世界如盐溶于水般坏灭。像这样的水淹没七次之后，下方的金刚地基风轮向上升起，三禅天以下如灰尘被风吹散般坏灭。不仅如此，包括山、洲、天界在内的百千万三千大千世界全部同时毁灭，有虚空变为空性的时刻。如果思维这些，就能转变对器世界的执着。第二点是：其他如夏季温暖等，最终说明了无常。
English
Emptiness pervades all things, being the essence or common characteristic of everything. If one does not understand the nature of suffering in this way, there will be no arising of definite emergence from suffering. It seems that the first two of what is called its nature are posited as self-characteristics, and the latter two as common characteristics. Secondly, the detailed explanation is twofold: a detailed explanation of impermanence and a detailed explanation of suffering. The first has two aspects: the impermanence of the outer container world and the impermanence of the inner sentient beings. The first has five points: making a commitment, impermanence due to arising and destruction, impermanence due to changing circumstances, concluding summary, and refuting faults. The first is: the characteristics of impermanence have been briefly explained above, and now they will be explained in more detail again. The second is: the container world, etc. Thus, the outer container world, which is formed from the common karma of sentient beings and serves as the dwelling place of beings, such as Mount Sumeru, the seven golden mountains, the four continents, the abodes of the gods, etc., these things made of the four elements, which are extremely stable and last for an eon, when the time comes for them to be destroyed, the inner sentient beings will gradually become empty from the bottom up, and there will not be a single sentient being below the first dhyana heaven. In the Eight Thousand Verse Sutra, it is said that one sentient being remains to experience the suffering of being burned. Then, the seven suns of the end of the kalpa appear in succession, burning everything from the plants and forests to the surrounding iron mountains, turning them into a single flame. Downwards, the places of hell and upwards, the places of Brahma are also burned, leaving not even ashes. After such a fire burns seven times, great rain falls from the second dhyana heaven, and the worlds below are destroyed like salt dissolving in water. After such water floods seven times, the vajra-crossed wind mandala of the lower foundation rises upwards, and the worlds below the third dhyana heaven are destroyed like dust scattered by the wind. Moreover, all the hundreds of millions of three thousand great thousand worlds, including mountains, continents, and abodes of the gods, are destroyed simultaneously, and there is a time when space becomes empty. If you think about these things, you can reverse your attachment to the container world. The second point is: others, such as the warmth of summer, etc., ultimately explain impermanence.
Chinese
此外，就暂时而言，四季的变化是：夏天，因温暖而成熟的树木花朵等生长，令人愉快；冬天，寒冷严酷，夏天的一切景象都干枯消失，令人沮丧。辛勤劳作的庄稼，有时好有时坏，也因日晒干旱，雨水过多，冰雹等而受损和毁灭，没有一定的规律。大劫也不完全是一个整体，从刹那、片刻、一会儿到日、月、年。年也不是堆积如山的，刹那也不停留，而是依次流逝，最终接近大毁灭的时期而毁灭。第三，诸如此类的经文中有很多例子，如果想修习无常，请参阅。第四，有些人说：最终的毁灭是真实的，但器世间从开始到结束都是存在的，就像瓶子一样，早上存在，下午也存在，如果不遇到因缘就不会毁灭，所以在此期间是常有的。如果这样说，那是不合理的，因为常有不变异，为什么上面所说的暂时的变化和流逝是合理的呢？那是不合理的。那是显而易见的。这就像是聚合的事物，刹那生灭的相续，误认为一个，就像旋转的火轮一样。例如，那些不了解微细刹那无常的人说：“我以前也渡过这条河。”但以前那条河的湿气现在也没有了，因为水的微粒前一刹那都已消失，相续不断，却误认为是一个。渡河者自己也不是前后同一个，就像分别念的刹那一样。圣天菩萨说：如果错误地看待相续，就会认为存在常有。如果错误地看待聚合，就会认为存在事物。如是说。如果最初不变地存在，后来因外缘而消失，那么也会变成断见，如《中观根本慧论》中说：如果说先前存在而现在不存在，那么就会陷入断灭。因此，要知道毁灭不依赖于后来产生的因，而是自身刹那也不停留。第二，讲述内有情众生的无常。