Chinese
是原因。如果不调伏它，就无法成佛。这是由分别念导致二元显现的例子，以及两种障碍的原因的阐述。第一部分是：因此，敌人等。9 因为这个原因，从无始以来一直有害的恶劣敌人就是这种执著于自我的分别念。如果考察它的自性，它就像幻觉一样，没有造成损害的实体。虽然它不存在，但从无始以来，它就与生俱来地存在于我的心中，并造成损害。那些没有智慧之眼的人，虽然看到那个敌人存在于自己的心中，但就像家里的窃贼一样，因为没有仔细地从经文中察觉，也没有被智慧认出，所以感到痛苦。第二部分是那个敌人的作用：我的法身如意宝等。5 我的状态，法身，就像能生出一切愿望的如意宝一样。从最初的开端，这个无形的敌人就偷走了它。偷走后，它被带到哪里了呢？它被藏在被能取所取，或者心和心所的戏论所包围的地方，藏在各种各样的稠密标志的缝隙中。无明的我，就像穷人看到家里的宝藏一样，仍然被业和烦恼所束缚，在轮回中漂泊。那么，执著于我的自我是什么呢？所谓的“我”只是对色等五取蕴的相续的命名，实际上并没有实体。详细的将在下面说明。经中说：比丘们，任何沙门或婆罗门，如果正确地观察“我”，他们只是正确地观察这五个取蕴。以及《念住经》中说：心是敌人和大敌，没有比心更大的敌人。就像粗木自己焚烧自己一样，心被自己的心焚烧。第三部分是：世界等。4 难道没有说过要修忍耐对敌吗？那是外在的敌人。因为世间的这些敌人最多只能通过杀戮来抢夺财产，而不能造成其他伤害。如果对他们修忍耐，就能消除罪恶，圆满功德资粮。
English
is the cause. If it is not subdued, one cannot become a Buddha. This is an example of duality appearing due to conceptualization, and an explanation of the causes of the two obscurations. The first part is: Therefore, the enemy, etc. 9 Because of this reason, the evil enemy that has always been harmful since beginningless time is this conceptualization of grasping at self. If its own nature is examined, it is like an illusion, without a substance that causes harm. Although it does not exist, from beginningless time, it has been present innately in my mind and has caused harm. Those who do not have the eye of wisdom, although they see that enemy exists in their own hearts, they suffer like a thief in the house, because they have not carefully perceived it from the scriptures, nor have they been recognized by wisdom. The second part is the action of that enemy: My Dharmakaya wish-fulfilling jewel, etc. 5 My state, the Dharmakaya, like a wish-fulfilling jewel that produces all desires. From the very beginning, this formless enemy has stolen it. After stealing it, where has it been taken? It is hidden in the place surrounded by all the extremes of grasping and being grasped, or the elaboration of mind and mental factors, hidden in the gaps of dense signs of various kinds. The ignorant self, like a poor person seeing a treasure in the house, is still bound by karma and afflictions, wandering in samsara. So, what is the self that is the object of grasping at self? The so-called "I" is merely a name given to the continuum of the five aggregates of appropriation, such as form, but in reality, there is no substance. A detailed explanation will be given below. In the sutra it says: Monks, any shramanas or brahmins who correctly observe "I" only correctly observe these five aggregates of appropriation. And in the Smrtyupasthana Sutra it says: The mind is an enemy and a great enemy, there is no enemy greater than the mind. Just as a rough piece of wood burns itself, the mind is burned by its own mind. The third part is: World, etc. 4 Has it not been said to cultivate patience towards enemies? That is an external enemy. Because all these enemies of the world can only steal property by killing, and cannot cause other harm. If one cultivates patience towards them, one can exhaust sins and perfect the accumulation of merit.
Chinese
这个敌人有时会夺走今生自己和他人的性命，并且显现出业和烦恼的利器，斩断寂静解脱的命根。如果容忍和依止它，积累有漏的福德，就会紧紧地束缚在三界轮回中，无法解脱。因此，必须摧毁它。第四个例子是：例如等。9 例如，含有银矿的石头虽然具有银的性质，但如果工匠不熔化和提炼，在未计算之前，真正的银不会显现。同样，心性的本质虽然像金子一样不变且完全清净，但在未摧毁颠倒分别的敌人及其眷属之前，不会证得二种清净的佛果，因为没有脱离二障。佛陀是指一切分别念及其对境都已灭尽。经中说：欲望，你的根本是，要知道是从一切分别念中产生的。你不会变成分别念，因此你不会在我这里产生。这样说。众生的自性虽然是佛，但仍需通过道的努力来净化。《法界赞》中说：如果存在（佛）性，通过努力，芥子就会显现。如果没有（佛）性，即使努力，也只是徒劳。如是说。第五个是：同样等。6 心性是佛，同样，对于身体等执著清净、安乐、我、常的颠倒分别念，以及由此产生的贪等烦恼，以及果报痛苦本身，因为没有自性，实际上是菩提。如果问这是如何理解的？《天子胜慧请问经》中说：何时心无贪著，即是无上菩提心，心的自性是显而易见的，那就是智慧的特征。这里将心的自性显示为菩提，而显现菩提的是智慧。《文殊师利游戏经》中也有很多这样的说法。其他经中说：五烦恼即是五智慧，就像手指的指尖不能触碰手指的指尖一样。智慧本身不能舍弃智慧本身。以及《宝积童子请问经》中说：舍弃贪欲
English
This enemy sometimes takes the lives of oneself and others in this life, and manifests the sharp weapons of karma and afflictions, cutting off the life-root of peace and liberation. If one tolerates and relies on it, accumulating contaminated merit, one will be tightly bound in the three realms of samsara, unable to be liberated. Therefore, it must be destroyed. The fourth example is: For example, etc. 9 For example, a stone containing silver ore, although it has the nature of silver, if the craftsmen do not melt and refine it, the real silver will not appear until it is counted. Similarly, although the nature of mind is immutable and completely pure like gold, until the enemy of inverted conceptualization and its retinue are destroyed, one will not attain the Buddhahood of twofold purity, because one has not separated from the two obscurations. Buddhahood is said to be the exhaustion of all conceptualizations and their objects. The sutra says: Desire, your root is, know that it arises from all conceptualizations. You will not become conceptualization, therefore you will not arise in me. Thus it is said. Although the nature of sentient beings is Buddha, it is still necessary to purify it through the effort of the path. As the Praise of the Dharmadhatu says: If the (Buddha) nature exists, through effort, the mustard seed will appear. If the (Buddha) nature does not exist, even if one makes effort, it is only tiring. Thus it is said. The fifth is: Similarly, etc. 6 The nature of mind is Buddha, similarly, the inverted conceptualizations that grasp the body, etc., as pure, pleasurable, self, and permanent, and the afflictions such as attachment that arise from them, and suffering itself as the result, because they have no nature, are actually Bodhi. If one asks how this is understood? The Sutra Requested by the Son of the Gods, Rabtsalsem, says: When the mind is without attachment, it is the unsurpassed Bodhicitta, the nature of mind is manifest, that is the characteristic of wisdom. Here, the nature of mind is shown to be Bodhi, and what manifests Bodhi is wisdom. There are many such statements in the Sutra of Manjushri's Play. Other sutras say: The five afflictions are the five wisdoms, just as the tip of a finger cannot touch the tip of the same finger. Wisdom itself should not abandon wisdom itself. And in the Sutra Requested by the Boy Ratnachinta it says: Abandoning desire
Chinese
不要贪婪。不要压制嗔恨。不要消除愚痴。如果了解自性，就会明白所要修持的与所要断除的，其体性并不成立。然而，因为没有如此领悟，所以在道上努力，由无明所摄持的十二有支寂灭于法界中，在未获得自证智慧周遍法界的广大菩提之前，暂时的垢染，一切烦恼、苦乐、因果等，在执我的期间，对一切众生来说，都是显而易见且不可欺骗地存在的，所以必须取舍。而且，这也是由于根本的错觉、妄念、颠倒的意识所致，虽然事物并非真实存在，但却显现为真实存在。如果这样，那么现在生、灭、住三相等等各种事物是合理的吗？为了遣除对事物自性的执着或实执，例如，就像在被睡眠压迫的梦中，各种苦乐的显现是显而易见的。醒来时什么也没有一样，当愚痴的睡眠耗尽时，什么也不会显现。《中观根本慧论》中说：如梦亦如幻，如乾闼婆城，生亦如是住亦然，灭坏亦如是说。如果因果在自性上不存在，那么种子就不会转化为苗芽吗？为了遣除对有为法刹那生灭相续的执着，应广泛了解如示现对立的火轮等譬喻。第六，说明执我是两种遮障之因：分别念等，如前所述，以不如理作意，执着能取所取二者为真实，以及以什么来了解，那是所知；以什么来了解它，那是它的作用；了解者是作者。像这样，对三轮的实执进行分别念，既是障碍证悟法性的法执，也是断除所知障的障碍。而执着我与我所，或我与我的，正是所有烦恼障的根源。空性和无我将在后面解释。执着色等为业和行为、实体和自性等实有，是法执，是所知障；这些在自性上不存在，是法无我；执着了解者或作者为人我。
English
Do not be greedy. Do not suppress hatred. Do not eliminate ignorance. If one understands the nature of things, one will realize that the essence of what is to be practiced and what is to be abandoned does not exist. However, because one has not realized this, one strives on the path, and the twelve links of dependent origination, gathered by ignorance, subside into the realm of reality. Until one attains the great enlightenment of self-aware wisdom that pervades the entire realm of reality, the temporary defilements, all afflictions, pleasure and pain, cause and effect, etc., during the period of clinging to self, are manifestly and infallibly present to all beings, so one must accept and reject. Moreover, this is also due to the fundamental delusion, delusion, and inverted consciousness. Although things are not truly existent, they appear to be truly existent. If so, are the various phenomena such as the three characteristics of arising, abiding, and ceasing reasonable? To counteract the clinging to the self-nature of things or the clinging to reality, for example, just as in a dream oppressed by sleep, various appearances of pleasure and pain are manifestly apparent. Just as there is nothing when one awakens, when the sleep of ignorance is exhausted, nothing will appear. The Root Wisdom says: Like a dream, like an illusion, like a city of gandharvas, likewise is birth, likewise is abiding, likewise is destruction. If cause and effect do not exist in their own nature, then the seed will not transform into a sprout? To counteract the clinging to the momentary continuum of conditioned phenomena, one should widely understand the example of the wheel of fire, which shows opposition. Sixth, explaining that clinging to self is the cause of the two obscurations: conceptual thought, etc., as mentioned above, with irrational mental activity, clinging to the two, grasper and grasped, as real, and what is to be known is the object of knowledge, and what knows it is its action, and the knower is the agent. Like this, conceptualizing the three wheels as real is both the clinging to the self of phenomena, which obstructs the realization of the Dharma, and the obscuration of knowledge, which obstructs the cutting off of the knowable. And clinging to self and what belongs to self, or I and mine, is the root of all afflictive obscurations. Emptiness and selflessness will be explained later. Clinging to form, etc., as actions and deeds, substance and essence, etc., as real, is the clinging to the self of phenomena, which is the obscuration of knowledge; these do not exist in their own nature, which is the selflessness of phenomena; clinging to the knower or agent as the self of the person.
Chinese
大多数的印度和藏族学者认为，将“清净的执着”与“常我”和“独立自主的实有”联系起来，不需要区分真假等差别。由它产生的贪恋等，以及执着于它的真实性，都是烦恼障。没有它，就是人无我。烦恼障与所知障并不矛盾，因为它并不阻碍对所知对象的了解。所知障与烦恼障是矛盾的，因为即使声闻和独觉有四种无知的因素，但它们不是烦恼的。因此，烦恼障积累了将众生抛向轮回的业，并阻碍了解脱。而所知障则阻碍了从细微的所知对象到一切智的理解。因此，在名言上，轮回的起因是集谛，以及断除它们的方法。《定王经》中说：“以不净观，恒常平息贪欲；以忍辱之力，彻底战胜嗔恨；以智慧之力，消除愚痴；证得诸佛称赞的菩提。”又说，烦恼止息，由它所造的业也随之止息。《父子相会经》中说：“如果依止断除烦恼，业的道路也会断绝。如果业的道路断绝，就会成为世间的佛塔。”此外，通过分别的智慧寻找一切事物，认识到它们没有自性，并对此加以习惯，就能获得菩提。《七百般若经》中说：“如果彻底寻找，就找不到事物。通过很好地理解心中不显现为实体的法性，有智慧的人就能获得菩提。”此外，从逆向的顺序断除业、烦恼和痛苦的因果关系。《根本慧论》中说：“业和烦恼源于分别念，分别念源于戏论和戏论。空性使它们止息。”应该以这种方式来修持。根本章节的第三部分，灭谛，有四个方面：承诺解释，简要说明涅槃的功德，详细说明果，以及总结。第一点是：现在等等。由于对轮回的因果感到厌倦，并对涅槃的因果产生兴趣，因此将解释涅槃的果。这样引入之后，第二点分为两部分：消除对轮回和涅槃各自的真实性的执着，以及将寂静的快乐视为至上。