English
Suffering! Third, summarizing and pointing out the key, like this etc. 3 Thus, the faults of being born in the three realms of samsara are the brief explanation of impermanence and the extensive explanation of suffering. For details, one should look into the Sutra of Mindfulness and so on. The Sutra of Mindfulness says: Sentient beings' minds are ignorant, and they do not arise with aversion from samsara. Also, Aryadeva says: This ocean of suffering has no end, and it is impossible for it to exist in any way. Foolish child, you are drowning in this, and if you say there is fear, it is impossible. Thus, it is necessary to arise with aversion because of fear. Understanding impermanence and suffering, although this is common to the Lesser Vehicle and the Greater Vehicle, especially when it is done as a preliminary to the Great Vehicle path, if one knows that life is impermanent, one will be disgusted with this life and will not waste time on practice. If one knows that samsara is suffering, one will not wish for samsara for one's own sake. Compassion arises impartially towards sentient beings in samsara, and thus one takes on the responsibility of benefiting others. It is necessary to generate the supreme Bodhicitta, so that one does not fall into the Lesser Vehicle. Because skillful means, great compassion, and wisdom that does not cling to either extreme are the characteristics of the Great Vehicle. The Compendium says: Without skillful means, lacking wisdom, one falls into the Hearer Vehicle. The Noble Nagarjuna says: Not looking at one's own benefit, but rejoicing in benefiting others, this is the source of qualities, the Great Vehicle. Previously, the second part of the root outline was: Explaining the cause of the fruit of suffering, the truth of the origin, divided into two: identifying the origin, and the instructions for identifying it. The first part has four: Impermanence and suffering cause physical pain, but the root is the mind; because one does not understand the nature of the mind, one is confused and appearances arise as grasper and grasped; because of attachment to body and possessions, afflictions arise; and showing that the fruit of the five poisons and virtuous and non-virtuous actions is suffering. The first part is: Impermanence etc. 4 As previously stated, this long and unbearable impermanent suffering has been afflicting children continuously from beginningless time until now, and will continue to afflict them until they have attained the noble path that directly sees the four noble truths. Therefore, one must strive on the path and abandon the origin. The Uttaratantra says: The noble ones have eradicated the root of the suffering of death, disease, and old age.
Chinese
断绝之后说：见到真谛便无投生，断绝贪欲便无再生。如此说。生起之谛，总共有四种共同的
English
After severing, it is said: Seeing the truth, there is no rebirth; severing craving, there is no further existence. Thus it is said. The truth of origination has four common divisions: being the basis or root that generates all suffering, therefore it is the cause; since all suffering arises from it, it is the origination; since intense suffering arises immediately, it is the intense arising; and connecting the intervals of suffering, it is the very nature of the immediate cause, these four. For example, just as one seeks medicine after recognizing a disease in order to eliminate its cause. If one recognizes suffering, fearing it, one desires to rely on the path of abandoning origination, thus showing the result first and the cause later, this is the coming and going of cause and effect. Thus, the very basis and root of what always appears to be suffering is none other than one's own mind, the nature of ignorance. This is extensively explained in the Sutra of Discrimination and the Vajra Heart Sutra, and others. The second is, objects, etc. 5 These objects, such as forms that appear as two, are the inner mind appearing as two, like the appearance of two moons. The very nature of mind is the Dharmakaya, which is pure from the beginning from the duality of grasper and grasped, that is, emptiness. As it says in the Mother Sutra: Mind has no mind; the nature of mind is luminosity. As it is, it is defiled by the adventitious conceptual thought, ignorance grasping at self. Therefore, not truly recognizing that the appearance of objects is mind itself, one is confused, examining outer and inner things, and grasping the characteristics of grasper and grasped separately. Calling emptiness Dharmakaya, as it says in the Uttaratantra: The Dharmakaya should be known as twofold: the Dharmadhatu is utterly stainless. Thus it is said. Here, the Mahayana Yogacara school, as it says in the Lankavatara Sutra and others: Outer appearances are non-existent; the mind appears in various ways. And, the mind agitated by habitual tendencies manifests as meaning, very clearly. Meaning is non-existent, it is only mind; seeing external objects is inverted. And, O sons of the Victorious Ones, the three realms are only mind. Those who hold such tenets, prohibiting the statement that all outer appearances are mere imputation, hold the inner dependent knowledge to be true. Here, Dharmakaya, even mind is the essence.
Chinese
通过教导，区分了胜义谛和世俗谛，从具有空性智慧的声音中发出光芒。中观派也认为，在名言上，境和心是不同的，有和无是相同的。不承认不依赖于心或者不从心产生的境，因为这是缘起。圣者龙树说：因为诸佛说，世界以无明为缘，因此，为什么不承认这个世界是分别念呢？月称说：就像从乌 উৎপལ་ 乌 উৎপལ་ 草的末端，不断生出叶子等一样，同样，无有心之实体的法，也是一切法的根本。有些人认为，这些境是由分别念将不存在的事物安立为存在的。如《近事轮所问经》中说：各种美丽悦意的花朵开放，金色的宫殿闪耀着光芒，令人心旷神怡。这里没有任何造作者，这些都是由分别念的力量所安立的。由分别念的力量，观察这些世界。如果这样说，那么，除了分别念之外，没有境，这在意义上是成立的。如果认为境是从心中显现的，那么，如果没有显现的基础——心，就不会产生，所以意义是相同的。如果认为地狱中铁烧的地面等是由业所造，而不是心所造，那么，业是由心所造的。如果认为显现的境的形象是心，而显现的境，如色等，不是心，那么，难道是像有部宗那样吗？也不是那样，因为由于无始以来的习气熏染，将不存在的事物显现为清晰的景象，这是突然产生的，就像毛发一样，在内外任何地方都不成立。如果认为没有心，就不会产生习气，那么，就到此为止吧！第三，身体等。首先，因为执着于“我是”的想法，想要将身体和受用等内外一切事物都据为己有。由此产生的贪欲之火熊熊燃烧，这是一切业道之首。身语二者只是欲望之心的奴仆，二者的业是思业，因为是由思所引发的，所以不是真实的业道。同样，依靠与自己心意相投的亲友和与自己心意不合的怨敌等九种折磨之物，生起嗔恨等烦恼，所有微细和粗大的烦恼都缠绕显现，以及我慢、无明、怀疑，即五种不正见，以及有身见、边见、见
English
Through teaching, the distinction between the ultimate truth and the conventional truth is made, and light emanates from the sound of emptiness wisdom. The Madhyamikas also believe that, conventionally, objects and mind are different, and existence and non-existence are the same. They do not accept objects that do not depend on the mind or do not arise from the mind, because this is dependent origination. The noble Nagarjuna said: Because the Buddhas said that the world is conditioned by ignorance, therefore, why not admit that this world is conceptualization? Chandrakirti said: Just as leaves and so on constantly arise from the end of the Utpal grass, similarly, the Dharma without the substance of mind is the root of all Dharmas. Some people think that these objects are established as existing by conceptualization from non-existence. As it is said in the "Inquiry of the Close Disciple": Various beautiful and delightful flowers are blooming, and golden palaces are shining with light, which is pleasing to the mind. There are no creators here, and these are all established by the power of conceptualization. By the power of conceptualization, these worlds are observed. If this is said, then, apart from conceptualization, there is no object, which is established in meaning. If it is thought that objects appear from the mind, then, if there is no basis for appearance—the mind—they will not arise, so the meaning is the same. If it is thought that the iron-burning ground and so on in hell are made by karma, not by the mind, then karma is made by the mind. If it is thought that the appearance of the object is the mind, but the appearing object, such as form, is not the mind, then, is it like the Vaibhashikas? It is not like that, because due to the habitual tendencies from beginningless time, the non-existent is manifested as a clear appearance, which is suddenly produced, like hair, and is not established anywhere inside or outside. If it is thought that without the mind, habitual tendencies will not arise, then, let it be! Third, the body and so on. First, because of clinging to the idea of "I am," one wants to possess all internal and external things, such as the body and enjoyments. The fire of desire that arises from this blazes fiercely, and this is the chief of all paths of action. The body and speech are merely servants of the mind of desire, and the actions of the two are mental actions, because they are caused by thought, so they are not real paths of action. Similarly, relying on the nine objects of torment, such as friends who agree with one's mind and enemies who disagree with one's mind, anger and other afflictions arise, and all subtle and gross afflictions are entangled and manifested, as well as pride, ignorance, doubt, the five wrong views, the view of self, the view of extremes, and the view.
Chinese
邪见执持胜见，戒律苦行执持胜见等五见，由此生起并增长愤怒和怨恨等许多其他的近分烦恼。教言说：由分别产生贪欲，由贪欲而生起大愤怒。讲述三位燃烧比丘的故事。因此，痛苦由业产生，业由烦恼产生，烦恼依赖于对境而生起，如果不舍弃对欲妙的贪恋，就无法舍弃痛苦，如同不放下手中的火，就无法舍弃被烧灼的痛苦一样。教言中说：应知对境如敌人，涅槃如朋友。又说：木柴被火焚烧的过患，人们能够完全舍弃，而贪欲之火的焚烧，却无法完全舍弃。又说：如同金巴果一般的贪欲，是敌人也是朋友的形象。小乘宗义中说，自身相续中存在的，由获得断灭和离获得而舍弃，其他以色等为对境的烦恼，则由离欲的贪欲而舍弃。此处则说，了知内外诸法皆无自性而舍弃。第四，烦恼等。2 如此，由我执产生贪等烦恼，并由其势力或由其引发而造作各种善恶之业，因此，产生轮回不息、痛苦不堪的迷乱之轮。根本慧论中说：业和烦恼由分别产生，彼等是戏论，戏论是空性的障碍。也就是说，根本是我执无明的分别，而不是主宰和自在等。如是说：有情世间和器世间，种种皆是心性的显现，一切有情皆由业而生，心外无业。又如《亲友书》中说：当舍弃贪欲，以此铁锁，束缚此世间于轮回的牢狱中。第二，集谛中，认识烦恼之根的六种教言。认识我执之敌，及其作用，以及安忍于轮回的
English
Holding wrong views as supreme, holding moral discipline and asceticism as supreme, these are the five views. From these, many other secondary defilements such as anger and resentment arise and increase. The saying goes: From conceptualization, desire arises. From desire, great anger arises. The story of the three burning monks is attached. Therefore, suffering arises from karma, karma arises from defilements, and defilements arise dependent on objects. If one does not abandon craving for desirable objects, one cannot abandon suffering, just as one cannot abandon the suffering of being burned if one does not let go of the fire in one's hand. It is said in the mnemonic: Know the object as an enemy, and Nirvana as a friend. And: The fault of being burned by wood fire, people can completely abandon, but being burned by the fire of desire, cannot be completely abandoned. And: Like the Kimpa fruit, desire is the form of an enemy and a friend. In the Hinayana teachings, it is said that what exists in one's own mindstream is abandoned by obtaining cessation and separation from obtaining, and other defilements that focus on form, etc., are abandoned by separation from desire. Here, it is said that all internal and external phenomena must be abandoned by knowing that they are without inherent existence. Fourth, defilements, etc. 2 Thus, from self-grasping, defilements such as attachment arise, and by their power or by being instigated by them, various virtuous and non-virtuous actions are performed. Therefore, the unbearable wheel of wandering in samsara, which is impermanent and full of suffering, arises. The Root Wisdom says: From karma and defilements, conceptualization arises. These are elaborations, and elaborations become obstacles to emptiness. That is to say, the root is the conceptualization of ignorance of self-grasping, and not the chief and the powerful, etc. As it is said: The sentient world and the container world, all kinds are the manifestation of mind itself. All beings are shown to be born from karma, and there is no karma apart from mind. And as it says in the "Friendly Epistle": Abandon desire, for with this iron chain, this world is bound in the prison of samsara. Second, in the origin, six instructions for identifying the root of defilements. Identifying the enemy of self-grasping, its function, and enduring the