Chinese
月亮啊！行淫和牛戒律，一年行持则胜过一切。如是说。又，自己拔头发，同样地，单脚站立并看太阳，剃头后献给旃持迦，跳到三叉戟的顶端等等，做了这些以后，以后要感受的痛苦，在此生感受而尽，希望不再受生。律仪是：断除十不善业，恐怕脚下踩到众生，所以在脚踝上系铃铛，不砍树，不予不取，即使在路上看到水，没有施与者也忍着口渴，断除妄语，做什么都不说的戒律等等，斋戒。烦恼是：贪欲、嗔恨、愚痴等等。束缚是：自我流转于轮回之间。解脱是：自我远离一切烦恼的过失，希望在有顶，变成白色闪耀且圆形的形状。胜者说：如雪、广藿香、花朵之色，如牛奶、乳酪、珍珠之色，如撑着白伞的形状，胜者说那是解脱。如是说。命是：有心识的。那也有九个种类：地、水、火、风、树、二根、三根、四根、五根。前四个有心识，因为生长、流动、燃烧、摇动，以及发出声音的缘故。树必定是有心识的，因为丁地迦等晚上叶子收缩，白天伸展枝条，花朵绽放的缘故。寒冷时收缩，温暖时生长，剥皮就会死亡，跟随季节变化，所以像人一样。树有眼睛，因为葡萄等依靠其他树木生长，药树等面向太阳的缘故。有耳朵，因为浓云发出声音时，水树等开始让果实掉落到地上的缘故。有鼻子，如果在麻杜隆迦的根部放置腐烂的狗尸体，因为那个气味会产生很多果实的缘故。有舌头，因为在余甘子等中倒入牛奶，就会产生甜的果实的缘故。
English
O Moon! The discipline of engaging in sexual activity and behaving like a bull: practicing it for a year overcomes everything. So it is said. Also, pulling out one's own hair, similarly, standing on one leg and looking at the sun, shaving the head and offering it to Candika, jumping on the tip of the trident, and so on. By doing these, the sufferings to be experienced later are exhausted by experiencing them in this life, hoping not to take rebirth again. The vows are: abandoning the ten non-virtuous actions, fearing that living beings will be stepped on underfoot, so hanging bells on the ankles, not cutting trees, not taking what is not given, even seeing water on the road, enduring thirst if there is no giver, abandoning lying, practicing the discipline of not saying anything, and so on, and fasting. Afflictions are: desire, hatred, ignorance, and so on. Bondage is: the self wandering in samsara. Liberation is: the self being free from all the faults of afflictions, hoping to become a white, shining, and round shape at the peak of existence. The Victorious One said: "Like the color of snow, broad-leaved costus, and flowers, like the color of milk, yogurt, and pearls, like the shape of holding a white umbrella, the Victorious One said that is liberation." So it is said. Life is: having consciousness. That also has nine
Chinese
也是如此。身体的感官也是存在的。像百足虫一样，仅仅用手触摸萨弥嘎和塔擦就会蜷缩起来。有意识，如果无忧树不开花结果，就像一个正值青春年华的少女，因欲望而陶醉，打扮妖娆，在脚上戴上脚镯，涂上姜黄汁，用脚踩踏，就会开花结果。如果巴库拉树不开花，用米酒灌满青春少女的嘴巴并洒上，花朵就会绽放欢笑。单一感官是，如果对地水火风四者施加身体的感官，就会感到疼痛，烧灼会感到灼热，抛弃会感到空虚，因此可以成立。两种感官是，像虫子、海螺和鱼鳍等，因为有舌头，所以能感受到味道的美味与否。三种感官是，像萤火虫和蚂蚁等，因为有身体、舌头和鼻子三种感官，所以能感受到。四种感官是，像蜜蜂和长嘴蜂等，除了眼睛之外，其他四种感官都齐全，所以也能听到声音。五种感官是，人和四足动物如马等，鸟类和野生动物等，因为眼睛和五种感官都齐全，所以也能看到形状，他们这样认为。因此，地水火风四者只有一种感官，因为除了身体之外没有其他的。树木具备所有感官，就像人一样。其他的生物则有二、三、四、五等各种不同的感官，他们这样认为。非生物是，没有心识的事物，如声音、气味、味道、光芒、天空、阴影、彩虹和影像等。总体的存在方式是，所有可知的事物在处所、时间、数量上是多样的，但在自性上是唯一的。也就是说，这个赡部洲和其他洲是处所的多样。过去和现在的历法是时间的多样。人和鸟类、野生动物等是数量的多样。虽然这些看起来都是多样的，但因为自性是唯一的，就像一颗瑟瑟果有多种颜色，但没有超出瑟瑟果的范围，就像鸽子的羽毛一样。就像这样，所有以理智把握的方式和成为量的方式，在处所、时间、数量上是多样的，但在自性上是唯一的，就像胜者
English
It is also so. The sense of body is also present. Like a centipede, merely touching the Sami and Taca with the hand will cause it to curl up. There is consciousness, if the sorrowless tree does not bloom and bear fruit, like a young girl in her prime, intoxicated with desire, dressing coquettishly, putting anklets on her feet, applying turmeric juice, and stepping on it with her feet, it will bloom and bear fruit. If the Bakula tree does not bloom, filling the mouth of a youthful maiden with rice wine and sprinkling it, the flowers will bloom and laugh. The single sense is that if the sense of body is applied to the four elements of earth, water, fire, and wind, it will feel pain, burning will feel heat, and abandonment will feel emptiness, thus it can be established. The two senses are that creatures like worms, conches, and fish fins, etc., because they have tongues, can sense whether a taste is delicious or not. The three senses are that creatures like fireflies and ants, etc., because they have the three senses of body, tongue, and nose, can sense. The four senses are that creatures like bees and long-tongued bees, etc., have all four senses complete except for the eyes, so they can also hear sounds. The five senses are that humans and quadrupeds like horses, etc., birds and wild animals, etc., because they have both eyes and all five senses complete, can also see shapes, they think so. Therefore, the four elements of earth, water, fire, and wind have only one sense, because there is nothing other than the body. Trees possess all senses completely, just like humans. Other creatures have two, three, four, five, etc., various different senses, they think so. Non-living things are things without consciousness, such as sounds, smells, tastes, light, sky, shadows, rainbows, and images, etc. The general mode of existence is that all knowable things are diverse in place, time, and number, but are said to be one in nature. That is to say, this Jambudvipa and other continents are the diversity of places. The calendars of the past and present are the diversity of times. Humans, birds, wild animals, etc., are the diversity of numbers. Although these all appear to be diverse, because their nature is one, just like a dzi bead has many colors, but it does not go beyond the scope of a dzi bead, like a pigeon's feather. Just like that, all ways of grasping with intelligence and becoming a measure are diverse in place, time, and number, but are one in nature, just like the Victorious One.
Chinese
于汝。处所时数虽众多，自性实则唯一。譬如从杂色中，随欲而取色。如是事物亦因多样，执取各异非异之事物。于众多事物之体性，「欲说者即认为体性。一时次第之二者中，「无有其他言词之作用。」如是说。彼之破斥有二：破斥所知之差别，与破斥总相之存在方式。初者如前说有七，其中破斥苦行有三：即难易相对、与补特伽罗能否为一，及彼不能解脱。初者，总的来说，并无苦行之事物，因难与易是相对的，故非自性成立。例如，斋戒相对于断头而言是容易的，故无有安立为苦行之情况。苦行与苦行者不能为一，因无有能作所作之二者。异体相违已被遮止。亦不能为异体，因于自身无利，如他人行苦行一般。不能解脱者，特别是修持五火等不能获得解脱，因关联未成立且体性未成立之故，且若四力不全则罪业不能清净之故，且业已尽然烦恼未断故仍会积聚之故，若有烦恼则有彼所积聚之业，故业虽一次耗尽然仍会积聚故不能止息，如若未断除对酒之恶习，则虽一次清除了打耳光的誓言，然于再次饮酒之时仍会感受到打耳光，或若未断除搔痒，则虽一次搔抓然仍会复发。朵哈中说：若裸体即可解脱，则狗与狐等为何不解脱？如是说。入行论中说：除守护自心之苦行外，众多苦行又有何用？所谓难忍之信与耳语，「焚烧与割截等穷尽，无义忍受乃解脱之，义利我又有何惧？如是说。亦有相违，汝之教言《胜幡》中说：婆罗门处于火堆中，第五个被太阳炙烤，彼之痛苦乃是矛之子，非是第五之苦行，饥渴与贪欲之火，嗔恚与贪爱忧恼等，此五者
English
From you. Although the places and times are numerous, the essence is indeed one. For example, from a variegated color, one takes the color as desired. Likewise, due to the diversity of things, one grasps different and non-different things. Regarding the nature of numerous things, "Those who wish to speak consider it as the nature. Among the two ways of being simultaneous or gradual, "there is no other function of words." Thus it is said. There are two refutations to this: refuting the divisions of knowable objects, and refuting the mode of existence of universals. The first has seven aspects as previously stated. Among them, there are three refutations of asceticism: the relativity of difficulty and ease, whether or not it is possible for a person to be one with it, and that it does not lead to liberation. Firstly, generally speaking, there is no such thing as asceticism, because difficulty and ease are relative. For example, fasting is easier compared to beheading, so there is no basis for establishing it as asceticism. Asceticism and the ascetic cannot be one, because there is no agent and object. Difference in entity has been refuted. It also cannot be different, because it is not beneficial to oneself, just as others performing asceticism. Those who cannot be liberated, especially those who practice the five fires and so on, cannot attain liberation, because the connection is not established and the essence is not established, and because sins cannot be purified if the four powers are not complete, and because even if karma is exhausted, afflictions have not been abandoned, so they will still accumulate. If there are afflictions, then there will be the karma accumulated by them, so even if karma is exhausted once, it will still accumulate and cannot be stopped. For example, if one does not abandon the bad habit of drinking alcohol, then even if the vow of slapping the face is cleared once, one will still feel the slap when drinking alcohol again, or if one does not abandon itching, then even if one scratches once, it will still recur. The Doha says: If liberation can be attained by being naked, then why are dogs and foxes not liberated? Thus it is said. The Bodhisattvacharyavatara says: Apart from the asceticism of guarding one's mind, what is the use of many ascetic practices? So-called unbearable faith and whispers, "Burning and cutting, etc., are exhausted, meaningless endurance is for liberation, what fear do I have for the sake of benefit?" Thus it is said. There is also contradiction, as your teaching, the "Victory Banner," says: The Brahmin is in the middle of the fire, the fifth one scorched by the sun, that suffering is the son of a spear, it is not the asceticism of the fifth, the fire of hunger and thirst and desire, anger and attachment, sorrow, etc., these five
Chinese
谁胜于此？ 那是想要五种痛苦。 痛苦自性的苦行是什么？ 痛苦接连不断地进入。 知识自性的苦行是什么？ 安乐接连不断地进入。 月半和月半时， 不应行持斋戒， 因为会损害身体， 不是苦行，不合乎佛法。 这样认为。 以饥饿为佛法是错误的， 从忆念近住来说， 修持不食之学处，会生于如白莲花之地狱。 从那以后，又在五百世中生为饿鬼之身三百年。 从那以后，转生为人时，也生于饥荒多的地方，受饥荒所苦。 与义网不同，（1）是在调伏婆罗门时所说， 因为被空性和慈悲所摄持。 以前的金刚持们， 如果对具有直接智慧的人，以适合的方式领悟了更高的道理，并那样做，就会产生根本堕罪， 所以义网的斋戒也会在地狱中焚烧。 遮破律仪有三种： 所遮破的是虚假的， 持续不断是不成立的， 没有意义。 第一， 一般来说，律仪本身是不成立的， 因为依赖于所要守护的对境杀盗妄语等， 并且在一个相续中，所要守护的和守护者同时是相违的，所以不成立。 第二， 善法持续不断是不成立的， 因为持续本身也是刹那无分的， 并且从实体来说，不是它本身也不是其他的，所以相遇是不成立的。 从秘密成就来说， 没有所要守护的，也没有守护者， 没有脉、气和明点， 以空性就能成就。 这样说。 第三， 树木不是有情， 因为连微小的尘埃部分也没有。 如果说砍断树枝会转生为龙， 那是因为没有砍树， 而是破坏了它的界限，对佛陀发怒而转生的， 不是因为树是有情而砍断的。 遮破烦恼有三种： 对境是虚假的， 与心非一非异不合理， 从身体的内外都找不到。 第一， 贪欲是不成立的，因为如果依赖于对境美与不美，那么对境连微尘部分也没有， 所以对它没有贪恋之心， 因为珍
English
Who is superior to this? That is wanting five sufferings. What is the asceticism of suffering nature? Suffering enters continuously. What is the asceticism of the nature of knowledge? Bliss enters continuously. In the half-month and the half-month, One should not practice fasting, Because it harms the body, It is not asceticism, it is not in accordance with Dharma. That's what they think. Considering hunger as Dharma is wrong, From mindfulness of close abiding, Practicing the precept of not eating, one will be born in a hell like a white lotus. From then on, one will be born as a preta for three hundred lifetimes in five hundred lifetimes. From then on, when reborn as a human, one will also be born in a place with much famine, and be tormented by famine. Unlike the Meaning Net, (1) it was said in the face of taming Brahmins, Because it is seized by emptiness and compassion. The Vajra Holders of the past, If they understand the higher truth in a suitable way for those with direct intelligence, and do so, a root downfall will occur, So the fasting of the Meaning Net will also burn in hell. There are three refutations of vows: What is to be refuted is false, Continuousness is not established, It is meaningless. First, In general, the vow itself is not established, Because it depends on the objects to be guarded, such as killing, stealing, lying, etc., And in one continuum, the object to be guarded and the guardian are contradictory at the same time, so it is not established. Second, The continuous arising of virtue is not established, Because continuity itself is momentary and indivisible, And from the point of view of substance, it is neither itself nor other, so meeting is not established. From the accomplishment of secrecy, There is nothing to be guarded, and there is no guardian, There are no channels, winds, or bindus, It will be accomplished by emptiness. That's what it says. Third, Trees are not sentient beings, Because there are no even tiny dust particles. If it is said that cutting a tree branch will be reborn as a Naga, That is because the tree was not cut, But its boundary was broken, and it was born out of anger at the Buddha, Not because the tree is sentient and was cut. There are three refutations of afflictions: The object is false, It is unreasonable to be neither one nor different from the mind, It cannot be found from the inside or outside of the body. First, Attachment is not established, because if it depends on the beauty or ugliness of the object, then the object does not even have a particle of dust, So there is no attachment to it, Because precious