Chinese
应当观察三处细微之处，如果认为贪欲等分别念最初没有，但突然从哪里产生，所以它存在。首先，需要观察心产生的地方、出现的地方或升起的地方。一旦生起一个心，除了从六个外境或六个内感官或两者之间的任何一个产生之外，没有其他产生的方式。首先是外境：眼睛的对境是色，耳朵的对境是声，鼻子的对境是香，舌头的对境是味，身体的对境是触，以及由它们所建立的意的对境法界，这六者都需要进行观察。首先，对于眼识的对境——这些色，用智慧的分析能力进行区分，将各个部分分解成微尘，因为它们没有自性，所以无法从中产生意识。同样，声音等一切都是由微尘组成的具有自性的事物，因此用智慧的分析能力将所有由微尘组成的事物分成四份。从每一份中再分出四份进行观察，最终，将一个像阳光中的中等微尘分成四十四份中的一份，被认为是不可分割的微尘，即使是它，也分出了上下和方向的部分，因此微尘是没有自性的事物，是无根无基的空性之法，因此无法从中产生心。那么，如果认为生起的是什么呢？那就是不间断的缘起，是空性的力量，是显现方式伟大的庄严，因此要确信空性缘起。同样，由于六个外境没有自性，就像没有母亲就没有孩子一样，没有产生心的方式。那么，心是从六个内感官产生的吗？不是的。六个感官，即眼根、耳根、鼻根、舌根、身根这五个，有能力执取各自的对境。如经云：“感官与，六者断绝时，任何识即意。”因此，前五个感官的意识断灭，为意识无分别念的产生创造了条件，而无分别念和六者断绝之后，就成为意识有分别念产生的因，因此被称为感官。因此，五个有形感官，按照之前身体状态的观察方式进行观察，即微尘自性
English
It is necessary to examine the three subtle places. If one thinks that attachment and other thoughts did not exist initially, but suddenly arise from somewhere, so they exist, then first, it is necessary to examine the place where the mind arises, the place where it originates, or the place where it dawns. Once a mind arises, there is no way for it to arise except from the six external objects, the six internal sense faculties, or any of the two. First, the external objects: the object of the eye is form, the object of the ear consciousness is sound, the object of the nose consciousness is smell, the object of the tongue consciousness is taste, the object of the body consciousness is touch, and the object of the mind, the realm of phenomena established by them, these six need to be examined. First, for the object of eye consciousness, these forms, distinguish them with the wisdom of intelligence and analysis, break down the parts into particles, and since they have no self-nature, there is no object from which consciousness can arise. Similarly, all sounds and so on are things of self-nature composed of particles, so divide all things composed of particles into four parts with the wisdom of intelligence and analysis. Divide each part into four parts and examine them, and finally, a medium-sized particle of sunlight divided into one of forty-four parts is considered an indivisible particle, and even it is divided into upper, lower, and directional parts, so the particle is a thing without self-nature, a law of emptiness without foundation or root, so there is no object from which the mind can arise. Then, if you think, what is it that arises? It is the uninterrupted dependent arising, the power of emptiness, the adornment of great manifestation, so be sure of emptiness and dependent arising. Similarly, since the six external objects have no self-nature, just as there is no child without a mother, there is no way for the mind to arise. Then, does the mind arise from the six internal sense faculties? No. The six sense faculties, namely the eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty, have the power to grasp their respective objects. As the scripture says, "The senses and, when the six are cut off, whatever consciousness is, that is mind." Therefore, the cessation of the previous consciousness of the five senses creates the condition for the arising of non-conceptual mind, and the non-conceptual mind and the cessation of the six become the cause for the arising of conceptual mind, so it is called the sense faculty. Therefore, the five physical sense faculties are examined in the same way as the previous examination of the state of the body, that is, the particle self-nature