English
English version The nature of the natural abides in constancy; one should know the principle of cessation by spontaneous action. It is not the extinction of water, fire, or wind, because they arise and cease simultaneously. When those things that correspond to them cease, the remaining changes produce causes. The mutually contradictory continuities are severed, and the two aspects (of arising and ceasing) accomplish no-aspect. Contradicting what is seen in the world, there is no law or other cause. It is not the body, milk, forest, etc., that previously had no change. Nor is it that initially there was no destruction, and only later did it cease. Because status, thoughts, afflictions, etc., are all impermanent changes. If these had no change, then feeling, action, and liberation would all be unreasonable. Because there is no function, grasping and not grasping would be contradictory. Being useful and useless, as causes, would both lead to faults. The aspect of change in self-nature, existence and non-existence are both unreasonable. Without difference, there is no impermanence; with difference, there would be five faults. No-aspect also has no cause; it is not a constant change of self-nature. If there were no change previously, I should always be liberated. Constant action is unreasonable, due to two or three reasons. Wealth, sentient beings, and dominant (causes), atoms are not permanent. Impermanence is their basis, and order and difference revolve within them. Due to the differences in various feelings, one should know that awareness is impermanent. Without wisdom regarding impermanence is the root of the four inversions (viparyasas). One should know that the path of the world is where the power of ignorance increases. Due to negligence and laziness, views are obscured, and resources are lacking. Evil friends and non-dharma, one should know, are the causes of non-wisdom. Unreasonable attention, remembering past existences, etc. Similar continuities revolve, considering impermanence to be permanent. In birth, beginning, end, and middle, taking the three conditioned phenomena (samskrta). The wisdom of subduing impermanence, one should know, is due to two causes. There are six kinds of views regarding impermanence, and four kinds of dependent origination (pratītyasamutpāda). Due to its own seed, it is not other; relying on conditions, it is not self. Without a maker, it is not common; being useful, it is not without cause. Chapter Five on the Establishment of Suffering Birth is the cause of wanting to be apart from (suffering); cessation, birth, and union are desire. Inverted, non-inverted, and aversion, these are the causes of the aspect of suffering. Based on the differences in the three feelings, the three aspects of suffering are established. Therefore, it is said that all feelings are, in their essence, suffering. One should know that the nature of conditioned existence (samskara) is suffering, all being accompanied by heaviness and burden.
Chinese
乐舍不应理 同无解脱过 利深等障碍 依进住乘空 执着性下劣 颠倒及染污 如痈疥癞等 三受之所依 彼能发三触 取乐等随转 自相自分别 不安隐苦性 五十五应知 三苦之所摄 界缘身等趣 种类谛三世 时命品异故 引众苦差别 未离欲色等 三种地应知 欲界一切种 色无色除二 世俗有二种 胜义谓遍行 二缘通上地 当知无现染 非无色重担 遍行天粗重 及谛最后边 余七上随缚 当知生等苦 各五种差别 苦粗重相应 三苦所依止 最后与最后 各四苦所依 谓生生根本 及苦性变坏 三世之所摄 二缘苦非上 所说余诸苦 皆欲界应知 失念无功用 乱不正思惟 不正了愚痴 及由放逸等 昧故羸劣故 及起放逸故 相续断绝故 忘念转应知 昧故放逸故 保重现法故 不信当苦故 无功用发起 相似相续转 对治妄分别 串习总取故 起四种颠倒 界别缘起别 位别次第别 及相续差别 当知各多种 信解与思择 不乱心厌离 见修及究竟 又如前十一 缠疑不乐离 沉恶趣余趣 下劣行所起 遍独众苦尽 成空品第六 现代汉语译本 不应以安乐的住所为合理，因为这与没有解脱的过失相同。 贪图利益等同于障碍，应依靠进步，安住于空性。 执着于自性是下劣的，会导致颠倒和染污。 如同痈、疥、癞等疾病，是三种感受（三受）所依赖的。 它们能引发三种触，并随着取乐等而流转。 自相和自性的分别，是不安稳和痛苦的本性。 五十五种（法）应当了解，它们被三种苦所摄。 界、缘、身等趣向，种类、谛和三世。 由于时间、生命和品类的不同，导致众苦的差别。 未脱离欲界、色界等，应知有三种地。 欲界包含一切种类，色界和无色界则排除两种。 世俗谛有两种，胜义谛指的是遍行。 两种缘可以通往上地，应当知道没有显现的染污。 不是无色界的重担，而是遍行天的粗重。 以及谛的最后阶段，其余七种（烦恼）在上界随缚。 应当知道生等苦，各有五种差别。 苦与粗重相应，是三种苦所依赖的。 最后与最后，各自是四种苦所依赖的。 即生的根本，以及苦的本性和变坏。 被三世所摄，两种缘的苦不在上界。 所说的其余诸苦，都应知属于欲界。 失念、无功用、错乱和不正思惟。 不正了知、愚痴，以及由于放逸等。 由于昏昧、羸弱，以及生起放逸。 由于相续断绝，应当知道忘念的流转。 由于昏昧和放逸，因为珍重现世的法。 不相信未来的苦，无功用而发起。 相似的相续流转，对治虚妄的分别。 由于串习和总取，生起四种颠倒。 界别的不同，缘起的不同，位次的不同。 以及相续的差别，应当知道各有多种。 信解和思择，不乱的心和厌离。 见道、修道和究竟道，又如前面的十一种。 缠缚、疑惑、不乐于远离。 沉溺于恶趣和其他趣。 下劣的行为所生起，遍及单独和众多的苦都止息。 成空品第六
English
English version One should not consider pleasant abodes as reasonable, as it shares the fault of having no liberation. Greed for profit is like an obstacle; one should rely on progress and abide in emptiness (śūnyatā). Attachment to inherent existence (svabhāva) is inferior, leading to inversion (viparyāsa) and defilement (kleśa). Like boils, scabies, and leprosy, they are the basis of the three feelings (vedanā). They can trigger the three contacts (sparśa), and revolve with taking pleasure and so on. The distinction between self-characteristics (svalakṣaṇa) and self-nature (svabhāva) is the nature of instability and suffering (duḥkha). Fifty-five (dharmas) should be understood, and they are encompassed by the three sufferings (tri-duḥkha). Realms (dhātu), conditions (pratyaya), the direction of the body and so on, types (jāti), truths (satya), and the three times (tri-adhva). Due to differences in time (kāla), life (jīvita), and categories (prakṛti), the differences in various sufferings are caused. Not having separated from the desire realm (kāmadhātu), form realm (rūpadhātu), and so on, it should be known that there are three realms (trayo dhātavaḥ). The desire realm contains all types, while the form and formless realms exclude two. There are two types of conventional truth (saṃvṛti-satya), and ultimate truth (paramārtha-satya) refers to pervasive action. The two conditions can lead to higher realms; it should be known that there is no manifest defilement. It is not the burden of the formless realm, but the heaviness of the pervasive heavenly beings. And the final stage of truth; the remaining seven (afflictions) are bound in the upper realm. It should be known that the sufferings of birth (jāti-duḥkha) and so on each have five types of differences. Suffering corresponds to heaviness, and is the basis of the three sufferings. The last and the last each rely on four types of suffering. Namely, the root of birth, and the nature and change of suffering. Encompassed by the three times, the suffering of the two conditions is not in the upper realm. All the other sufferings that are spoken of should be known to belong to the desire realm. Loss of mindfulness (smṛti), non-effort (anābhoga), confusion (vikṣepa), and incorrect thinking (ayoniśo manaskāra). Incorrect understanding (aparijñāna), ignorance (avidyā), and due to negligence (pramāda) and so on. Due to dimness (staimitya), weakness (durbalya), and arising of negligence. Due to the interruption of continuity, it should be known that forgetfulness (muṣitasmṛtitā) revolves. Due to dimness and negligence, because of cherishing the present dharma. Not believing in future suffering, it arises without effort. Similar continuity revolves, counteracting false discriminations. Due to habitual practice and total grasping, the four inversions arise. Differences in realms, differences in dependent origination (pratītyasamutpāda), differences in positions. And differences in continuity, it should be known that each has many types. Faith and understanding (śraddhā), and reflection (vicāra), undisturbed mind and detachment (vairāgya). The path of seeing (darśanamārga), the path of cultivation (bhāvanāmārga), and the ultimate path (niṣṭhā-mārga), and also like the previous eleven. Entanglement (paryavasthāna), doubt (vicikitsā), not delighting in separation. Sinking into evil destinies (durgati) and other destinies. The inferior actions that arise, pervading solitary and numerous sufferings all cease. Chapter Six: Accomplishing Emptiness (Śūnyatā)
Chinese
若于此无有 及此余所有 随二种道理 说空相无二 甚深相应知 取舍无增减 差别有众多 如彼彼宣说 唯假过失故 蕴无我过故 我无身过故 三我不应理 如主火明空 形异依他过 无常无业用 非因非有我 我唯应是假 譬喻不可得 七喻妄分别 无见者等三 若如种无常 作者应成假 如成就神通 应世俗自在 我如地如空 应无常无性 应如二无作 分明业可得 能烧及能断 唯火等所作 我于见等具 非如刀火等 如光能照用 离光无异体 是故于内外 空无我义成 如世间外物 离我有损益 内虽无实我 染净义应成 位思烦恼分 无常变异故 我常无转易 受作脱应无 法性从缘生 展转现相续 有因而不住 变异故名转 如身牙河灯 有种种作用 我常无变异 转还不应理 依我起名想 见二种过失 是故遍一切 实我性都无 为言说易故 随顺世间故 断除怖畏故 显得失二故 率尔觉乱起 世间现可得 觉为先作业 有十种过失 觉我因功用 自在等各二 有因及无因 当知十种过 不审决遍行 增益及无事 于事怖妄见 譬 喻五应知 无体及远离 除遣依三种 对治诸缚想 十六种差别 自性与执着 不开解失念 一切遍一分 愚差别流转 法住求自心 住自心除缚 怖无二染净 证得真空理 修差别十八 或有毒无毒 对治五种执 略二种应知 修果应当知 三菩提功德 依止转依性 所作事成就 成无性品第七 三自性应知 初遍计所执 次依他起性 最后圆成实 三无性应知 不离三自性 由相无生无 及胜义无性 非五事所摄 此外更无有 由名于义转 二更互为客 于名前觉无 多名及不定 于有义无义 转非理义成 取己立名故 余即不能取 如众生邪执 增益为颠倒 由熏起依他 依此生颠倒 如是互为缘 展转生相续 自性与差别 有觉悟随眠 加行名遍计 又当知五种 分别有八种 能生于三事 分别体应知 三界心心法 由二缚所缚 坚执二自性 故二缚解脱 正无得无见 假有所依因 若异坏二种 杂染可得故 当知依他起 相粗重为体 此更互缘生 非自然是有 故说生无性 非决定有无 一切种皆许 通假实二性 世俗说为有 宣说我法用 现代汉语译本 应知五种譬喻： 无实体和远离，通过三种方式去除，对治各种执着，有十六种差别。 自性与执着，不开解和失念，一切、普遍、一部分，愚痴、差别、流转。 法安住于寻求自心，安住自心以去除束缚，无所怖畏、无二元、染与净，证得真空的道理。 修行的差别有十八种，或者有毒，或者无毒，对治五种执着，简略来说应知两种。 修行的结果应当知晓，即三菩提（Samādhi-bodhi，正等觉）的功德，依止转依性，所做的事情得以成就。 成无性品第七 应知三种自性：首先是遍计所执性（Parikalpita-svabhāva），其次是依他起性（Paratantra-svabhāva），最后是圆成实性（Pariniṣpanna-svabhāva）。 应知三种无自性，不离这三种自性，由相无自性、生无自性，以及胜义无自性。 不被五事所包含，此外更没有其他，由名对于义的转变，二者更互相为客。 对于名字的先前觉悟不存在，存在多名和不定的情况，对于有意义和无意义，转变非理性的意义得以成立。 因为自己建立名字，其余就不能取用，如同众生的邪执，增益成为颠倒。 由于熏习而生起依他起性，依靠这个产生颠倒，像这样互相为缘，辗转相续而生。 自性与差别，有觉悟和随眠，加行名为遍计，又应当知五种。 分别有八种，能够生起三种事物，分别的本体应当知晓，即三界（Trailokya）的心和心法。 由于两种束缚所束缚，坚固执着两种自性，所以两种束缚得以解脱，真正是无所得和无所见。 假设有所依的因，如果不同则会坏灭两种，杂染可以得到，应当知道依他起性。 相、粗重为本体，这些更互相为缘而生，不是自然而有，所以说生无自性。 不是决定有或者无，一切种类都允许，通达假和实两种自性，世俗谛上说是有的。 宣说我和法的功用。