Chinese
འོ། །由此，色、声、香、味、触、法之生处为外六处，眼、耳、鼻、舌、身、意之生处为内六处，十二生处如城堡。境、识、根三者聚合而享用境，如造作触。由此感受苦乐舍三种感受，感受如箭入眼。因贪恋境而生执着，贪爱如饮酒。如是积累习气，取三界各自之身，取如摘果。如是贪取二者入各自之身中，有如怀胎。之后从各自的子宫中出生，生如生子。之后逐渐诸根衰败，力量耗尽而老死，老死如背负尸体。之后在中阴若不识自显本相，则如前般轮回。第二是对于善与非善的差别进行计算。例如，像贪恋肉而杀生一样。首先，非善的自性因非善而趋入，是为无明。之后，趋入杀生之业，是为行。之后，确定所杀之境，羊和绵羊的差别，是为识。由此，自己和境的名色是为名色。或者，此业已成非善，是为名色。由此，对于境和自己的六境，非善的识先生起后增长，是为六处或十二处。或者，此境的六境为外生处，自己的六识增长，因此生处合起来计算（178）为六。之后，识触境是为触。之后，将此境的痛苦感受为自己的快乐，是为感受。由此，贪着增长是为爱。之后，取未来恶趣之身，是为取。之后，何时进入恶趣般的子宫，是为有。之后，出生是为生。以其为依，衰老而死是为老死。同样，对于其他非善，以及成就轮回高低的业，都可以如此运用。如是轮回中，因积累了能取所取之业的众多果报，而有天、非天、人、畜生和
English
O! From this, the sources of form, sound, smell, taste, touch, and dharma are the six external sources, and the sources of eye, ear, nose, tongue, body, and mind are the six internal sources, the twelve sources are like a castle. When the object, consciousness, and faculty gather and enjoy the object, it is like creating contact. From this, feeling the three feelings of pleasure, pain, and equanimity, feeling is like an arrow piercing the eye. Attachment arises from craving for objects, craving is like drinking alcohol. Thus, accumulating habits, taking the respective bodies of the three realms, taking is like picking fruit. Thus, the two, craving and grasping, enter into the respective wombs of the body, existence is like pregnancy. Then, being born from the respective wombs, birth is like giving birth to a child. Then, gradually the faculties decay, and strength is exhausted, leading to old age and death, old age and death are like carrying a corpse. Then, in the bardo, if one does not recognize one's own true appearance, one will cycle as before. The second is to calculate the differences between virtue and non-virtue. For example, like killing for the craving for meat. First, the nature of non-virtue enters into non-virtue, which is ignorance. Then, engaging in the act of killing, which is action. Then, determining the object to be killed, the difference between sheep and goats, which is consciousness. From this, the name and form of oneself and the object are name and form. Or, this action has become non-virtuous, which is name and form. From this, for the object and one's own six objects, non-virtuous consciousness arises first and then increases, which are the six sources or twelve sources. Or, the six objects of this object are the external sources, and one's own six consciousnesses increase, so the sources are counted together (178) as six. Then, consciousness touches the object, which is contact. Then, feeling the suffering of this object as one's own pleasure, which is feeling. From this, attachment increases, which is craving. Then, taking the body of a future lower realm, which is grasping. Then, when entering a womb like a lower realm, which is existence. Then, birth is birth. Relying on that, aging and dying is old age and death. Similarly, this can be applied to other non-virtues, and to all actions that accomplish the high and low of samsara. Thus, in samsara, due to the many fruits of accumulating the actions of grasping and being grasped, there are gods, demigods, humans, animals, and
Chinese
饿鬼和地狱中轮回，具有各种不同的形体，各种不同的念头，各种不同的业力。如《现观庄严论》中说：蕴、界、处，聚集了业的集合；烦恼在身上无量，收集了众生身体的念头集合；从众多缘起集合中，产生各种不同的形体等差别。如是说。如此在轮回中，（179）就像被囚禁在国王监狱中的人一样，在十二缘起的房屋中没有解脱的机会，持续不断地痛苦。如《摩尼宝鬘》中说：对于蕴、界、处，以能取和所取之语执着，长久地停留在轮回中。在三界的房屋中，陷入名和色的监狱。被无明等铁链束缚，被轮回的浓厚黑暗所覆盖，贪恋欲望的滋味，被愚痴的绳索紧紧捆绑，被嗔恨之火的热度所折磨，被我慢所蒙蔽，被嫉妒所封闭门户，被愤怒等军队所包围，从出生起就被能取所取之绳索束缚，前后世的习气沉入泥潭，与二种异熟果携手，业的母子互相连接，像水桶汲水一样从一个到另一个，依次取舍好坏的身体，各自产生不同的形体。执着于我，沉入痛苦的海洋深处。（180）被恶趣的铁钩从深处抓住，自己束缚自己，烦恼是敌人，地狱等显现为火和水，饿鬼们感到饥渴，旁生们像债务一样，人们的蕴、界，处显现为五大，这也是苦乐舍受。阿修罗们拥有武器，天人们拥有欲望的功德。譬如快速旋转的轮子一样，持续不断地在轮回中长久停留。如此显现的各种事物，就像在绳子上看到蛇一样，把非彼当成彼，因此形成了内外情器二者。如果对此进行观察，那也只是绳子而已，情器本来就是空性的。胜义谛和世俗谛都是有色法。如是说。最初从基的自性中，将智慧的光芒误认为所取境，就像在绳子上看到蛇一样，颠倒地执着，身体和
English
And revolve in the hungry ghosts and hells, possessing various different forms, various different thoughts, and various different karmas. As it is said in the Ornament of Clear Realization: The aggregates, elements, and sense bases, gather the collection of karma; immeasurable afflictions are on the body, collecting the collection of thoughts of sentient beings' bodies; from many collections of dependent arising, various different forms and so on are produced. Thus it is said. Thus, in samsara, (179) like a person imprisoned in a king's prison, there is no opportunity to escape from the house of the twelve links of dependent arising, and one constantly suffers. As it is said in the Garland of Pearls: For the aggregates, elements, and sense bases, grasping with the words of grasper and grasped, one remains in samsara for a long time. In the house of the three realms, one is trapped in the prison of name and form. Bound by the iron chains of ignorance and so on, covered by the thick darkness of samsara, attached to the taste of desire's heat, tightly bound by the rope of delusion, tormented by the heat of anger's fire, blinded by pride, the door is closed by jealousy, surrounded by the army of anger and so on, from birth one is bound by the rope of grasper and grasped, the habits of past and future sink into the mud, hand in hand with the two kinds of fruition, the mother and child of karma are connected, like drawing water from a well from one to another, taking bodies of good and bad in turn, each producing different forms. Clinging strongly to self-grasping, one sinks into the depths of the ocean of suffering. (180) Seized from the depths by the iron hook of the lower realms, binding oneself, afflictions are the enemy, hells and so on appear as fire and water, hungry ghosts feel hunger and thirst, animals are like debts, people's aggregates, elements, and sense bases appear as the five elements, and that is also pleasure, pain, and equanimity. Asuras possess weapons, gods possess the qualities of desire. Like a fast-moving wheel, one remains in samsara for a long time continuously. Thus, the various appearances, like seeing a snake on a rope, grasping what is not that as that, thus the outer and inner, vessel and contents, are formed. If one examines that, it is just a rope, the vessel and contents are empty from the beginning. Ultimate truth and conventional truth are colored forms. Thus it is said. Initially, from the nature of the ground, the radiance of wisdom is mistaken for an object to be grasped, like seeing a snake on a rope, grasping it perversely, the body and
Chinese
仇敌，敌人，亲友，山间房屋住所，男人女人，马牛，森林等等，无数的事物。 如同梦境幻觉般不真实，却以各种各样的方式（181）显现，这使得三界众生在轮回中漂泊。将无我执为我，将无常执为常，将痛苦及其根源执为快乐，将颠倒执为真实。为了世间的显现和事务，日夜不停地努力，直到死亡，一生都沉浸在虚幻的显现中。即使在中阴阶段，也被同样的显现所引导而漂泊。善恶业导致在轮回中高低转生，沉溺于各种幻觉，没有从轮回中解脱之时。 进一步分析，这种幻觉就像梦一样，模糊不清，没有根基，没有根本，却具有显现的性质。仅仅是松散和混乱，没有真实的存在。由于间歇性的微细真实执着作为原因，现在以各种各样的方式显现出巨大的事物。例如，就像在空旷的平原上，远处显现出乌鸦、牦牛和山脉一样。与法称菩萨所说的一致： “如同远处令人恐惧， 小的事物显现为大。” 与此教义相符。（182）如此见到的瑜伽士们，因为领悟到轮回如同梦境，斩断了幻觉的根源，证悟了心性超越生死的意义，幻觉便自然而然地成为无根大圆满。超越了有无之海，获得了大乐的稳固之地。 第三，如果无明止息，则衰老和死亡等一切都将止息，从而从轮回中解脱。例如，在中阴阶段认识到自己的显现，无明便止息。无明止息，则行止息。行止息，则识止息。识止息，则名色之执着止息。名色之执着止息，则六入之执着止息。六入之执着止息，则对所取能取之境的触止息。触止息，则一切感受止息。感受止息，则对境的贪爱止息。如此一来，对境的执着止息，则获取来世的业止息。业止息，则来世在母胎中受生止息。入胎止息，则出生止息。没有出生，就没有死亡，因此衰老和死亡止息。一刹那间，十二缘起的轮转中断，回归到原始的
English
Enemies, foes, relatives, mountain dwellings, houses, men and women, horses and cattle, forests, and so on, countless things. Like the illusion of a dream, appearing in various ways (181) as untrue, this causes sentient beings of the three realms to wander in samsara. Grasping at self where there is no self, grasping at permanence where there is no permanence, grasping at happiness in suffering and its causes, grasping at the inverted as true. Striving day and night for worldly appearances and activities, life passes by in the illusion itself until death. Even in the bardo, one is led and wanders by the same appearances. Good and bad karma cause birth in higher and lower realms in samsara. Engaging in various illusions, there is no time to be liberated from samsara. Upon further examination, this illusion is like a dream, vague and indistinct, without foundation or root, yet having the nature of appearance. It is merely loose and chaotic, without true existence. Due to subtle clinging to truth as a cause in the interim, it now appears in various ways as large and great. For example, it is similar to how crows, yaks, and mountain ranges appear in the distance on an empty plain. It is in accordance with what Dharmakirti said: "Just as from afar, something fearful, A small thing appears large." It is in accordance with this teaching. (182) For yogis who see in this way, because they understand samsara to be like a dream, they cut the root of illusion, realize the meaning of mind itself transcending birth and death, and illusion spontaneously becomes the great, rootless perfection. They cross the ocean of existence and seize the stronghold of great bliss. Third, if ignorance ceases, then everything up to old age and death will cease, thereby liberating from samsara. For example, by recognizing one's own appearances in the bardo, ignorance ceases. When ignorance ceases, formation ceases. When formation ceases, consciousness ceases. When consciousness ceases, the grasping of name and form ceases. When the grasping of name and form ceases, the grasping of the six sense bases ceases. When the grasping of the six sense bases ceases, the contact that engages with the objects of grasping and the grasped ceases. When contact ceases, all feelings cease. When feelings cease, craving for objects ceases. In this way, when attachment to objects ceases, the karma of taking future birth ceases. When karma ceases, the seizing of existence in the womb in the future ceases. When entering the womb ceases, birth ceases. Since there is no birth, there is no death, therefore old age and death cease. In a single instant, the cycle of the twelve links of dependent origination is cut off, returning to the primordial ground of
Chinese
在珍宝的容器中，证得了佛陀菩提的三种智慧。（183）第三，关于三种业的次第，有三种：也就是，布施、持戒、忍辱等，在阿赖耶识上留下力量。比如，布施能获得丰厚的受用，持戒能获得善趣的身体，忍辱能成就无病且令人喜爱的身体等等。第二，不善业也与之相似，前一个不善业作为因，在后世成熟为痛苦。总之，轮回中的一切痛苦都源于不善业，一切安乐都源于善业，从二者中解脱就是解脱。正如龙树菩萨在《中观宝鬘论》中所说：不善业产生痛苦，善业产生善趣，不住于二者即是解脱。此外，如果不阻止因，即使不想要果也会产生，因此要努力断除不善业的因。用什么来断除呢？通过行持圆满的善业，就能获得安乐而没有痛苦。（184）在《别解脱经》中说：一切诸法皆从因生，如来已说彼等之因。并且，诸恶莫作，众善奉行，自净其意，是诸佛教。第三，不动业是从修习上二界的禅定中产生的。如同串习一样，由于投生到无色界的禅定之处，不会转移到其他界，所以是不动业。在此，为了明确其意义，有三点：讲述四禅的生起方式，以及正确与错误的差别；展示在正确的道路上解脱的方式。第一，在禅房中坐在舒适的垫子上，具备七支坐法，修习初禅的近分定，也就是将现在的意识置于无有矫饰、清明且无执着的境界中。过一段时间，体验到清明而不分别的觉受，只有微细的忆持分别和了知清明空性的行为，除此之外没有任何分别念，心识的上部清明，前所未有地崭新升起，最初是小的，通过串习变为中等。