English
English version: Without the afflictions of skin and flesh. If there are no afflictions of skin and flesh, then there is no body of the Three Realms. The consciousness of the body experiences birth and death. The second is the receiver consciousness (受者識, shou zhe shi). The realm of mind is called the receiver. Consciousness is the three types of consciousness. The first is Alaya-vijnana (阿梨耶識, Ālíyē-shì, storehouse consciousness), which is a subtle consciousness, constantly receiving karmic retribution, not involving good or evil, but is non-obscured and neutral (無覆無記, wú fù wú jì). The second is Klista-manas (陀那識, Tuónà-shì, defiled mind), which is a medium-level consciousness, only receiving the karmic retribution of ordinary beings. The third is the commonly known consciousness, which is a coarse consciousness, universally receiving the karmic retribution of the three natures of good, evil, and neutral. The five consciousnesses (五識, wǔshì, eye, ear, nose, tongue, and body consciousnesses) are also like this. These three types of consciousness can universally receive and utilize karmic retribution. But now, based on prosperity and decline, the Alaya-vijnana is called the receiver consciousness. Moreover, the Alaya-vijnana is the place where ordinary beings cling to the 'self'. Because the Klista-manas clings to the Alaya-vijnana as the realm of 'self', the one that can cling is precisely the Klista-manas. The seventh consciousness is the substance of the view of self. There are two types of discriminating consciousness: one is the consciousness with a body, and the other is the consciousness of the body, which together are called the mind-root. The root of great defilement is the Klista-manas. Secondly, it sequentially conditions the substance of the mind-root, which is to condition the fundamental consciousness as the realm of 'self', each revealing the aspects of their mutual conditions. There are nine types of manifest consciousness. As mentioned above, manifest consciousness is only the Alaya-vijnana. If it is discriminating consciousness, then it is the Klista-manas and the consciousness. The Klista-manas discriminates the 'self', and the consciousness discriminates the myriad dharmas. There are three types of discrimination in consciousness, and the five consciousnesses only have self-nature discrimination. There are four means of habituation: first, forbearance; second, name; third, characteristic; and fourth, the first dharma of the world. There are two types of forbearance: one is broad, and the other is concise. All sentient beings are deluded about the true nature. Now, in practice, first make a broad observation, then make a concise observation, and then you can enter the truth. The so-called broad observation is to observe the Four Noble Truths (四諦, sìdì, suffering, accumulation, cessation, and path). Suffering and accumulation are the mundane truth of ordinary beings, and cessation and path are the ultimate truth of sages. Each has nine types. Observing suffering has nine parts, which is that the Three Realms each have three times, making nine. Also, the Desire Realm has one existence, the Form Realm has four existences, and the Formless Realm has four existences, so there are nine types. Accumulation has nine parts, which are the branches of the nine fetters (九結, jiǔjié, love, hatred, pride, ignorance, view, attachment, doubt, jealousy, and stinginess). Eliminating these nine fetters is the nine cessations. The path has nine parts, which are the nine sequential samadhis (九次第三摩提, jiǔ cìdì sānmótí, nine successive concentrations). Secondly, the concise observation first observes suffering as eight types, observing the four great elements (四大, sìdà, earth, water, fire, and wind) and the four names (名, míng, name, 相, xiāng, characteristic, 分別, fēnbié, discrimination, 正智, zhèngzhì, right knowledge), the four great elements are the form aggregate, and the four names are the four --------------------------------------------------------------------------------
Chinese
阴。以为八种苦集有八者。即八邪乖八圣道。灭谛八种者。灭八邪即名八种灭。道谛八者。修八圣道以为道谛。次复略观苦为七。六趣及中阴。集七者。即是七使。七使者贪瞋痴慢疑见欲界。欲名欲使。色无色界名为有使。合为七种使。灭七使名七种灭。道谛七者。即七觉分。次略观苦为六种。谓六种内入。集六种。谓六种贪爱即六尘生六种贪。灭六贪为六灭。道六者。六种出离界。一出离杀。他瞋修慈界。二出离逼恼瞋修悲界。三出离嫉妒瞋修喜界。四出离贪欲修舍界。五出离觉观熏修念出入息界。六出离无明惑修无我界。修此六种名出离界。 次略观苦为五即五阴。集为五即五盖。灭此五盖为五种灭。道五者。即五根五即五力等。次略观苦四种即四念处。谓身受心法。集四者。即四取亦即四流。四取者。取只是贪。有四种贪。即是取有四种。一欲取二见取三戒取四我语取。我语取者。是内取缘内五阴。贪色无色八禅定内法。名我语取。于中取名我语取。若贪欲界尘名外法名为欲取。欲取者是断见众生。我语取是常见众生。此两法缘事起见取戒取。取常见缘理起此四取。是受资粮。明受爱有三种。一远离贪爱。即一切三涂众生。二求得贪爱。即人天至三空三安住贪爱。即非想非非想。谓为涅槃。如四种取名集 现代汉语译本： 阴。认为八种苦的集起有八种原因。这八种原因就是背离八圣道的八邪。灭谛的八种是指，灭除八邪就叫做八种灭。道谛的八种是指，修习八圣道作为达到解脱的道路。 接下来再简略地观察苦为七种，即六道轮回加上中阴阶段。集起的原因有七种，就是七使（七种烦恼）。七使指的是贪、嗔、痴、慢、疑、见（在欲界）。对欲望的执着称为欲使。对色界和无色界的执着称为有使。合起来就是七种烦恼。灭除这七种烦恼就叫做七种灭。道谛的七种是指七觉分（七种觉悟的因素）。 接下来再简略地观察苦为六种，指的是六种内入（六根）。集起的原因有六种，指的是六种贪爱，也就是六尘（色、声、香、味、触、法）产生六种贪。灭除六种贪就叫做六灭。达到解脱的道路有六种，指的是六种出离界。第一种是出离杀害，以慈悲心对治嗔恨。第二种是出离逼恼，以悲悯心对治嗔恨。第三种是出离嫉妒，以喜悦心对治嗔恨。第四种是出离贪欲，以舍弃心对治贪欲。第五种是出离觉观（粗略和细微的思考），通过修习念出入息（呼吸）来达到。第六种是出离无明迷惑，通过修习无我来达到。修习这六种方法称为出离界。 接下来再简略地观察苦为五种，指的是五阴（色、受、想、行、识）。集起的原因有五种，指的是五盖（贪欲盖、嗔恚盖、睡眠盖、掉悔盖、疑盖）。灭除这五盖就叫做五种灭。达到解脱的道路有五种，指的是五根（信根、精进根、念根、定根、慧根），五力（信力、精进力、念力、定力、慧力）等等。 接下来再简略地观察苦为四种，指的是四念处（身念处、受念处、心念处、法念处）。集起的原因有四种，指的是四取，也就是四流。四取指的是贪，有四种贪。也就是有四种执取。第一种是欲取，第二种是见取，第三种是戒取，第四种是我语取。我语取指的是，对内在的执取，缘于内在的五阴。贪着色界和无色界的八禅定等内在之法，称为我语取。于其中产生执取就叫做我语取。如果贪着欲界的尘境，称为外法，叫做欲取。欲取是断见众生（认为人死后一切皆无）。我语取是常见众生（认为灵魂永存）。这两种法缘于事而生起见取和戒取。执取常见的理而生起这四种取。这是受的资粮。说明受和爱有三种。第一种是远离贪爱，指的是一切三恶道众生。第二种是求得贪爱，指的是人天道乃至三空三安住的贪爱。第三种是安住于贪爱，指的是非想非非想处天，误以为是涅槃。这四种取就叫做集。
English
English version: On 'Yin'. It is considered that the eight kinds of suffering have eight causes of arising. These eight are the eight wrongdoings that deviate from the Eightfold Noble Path. The eight kinds of cessation (Nirvana) mean that the cessation of the eight wrongdoings is called the eight kinds of cessation. The eight aspects of the Path mean cultivating the Eightfold Noble Path as the Path to liberation. Next, briefly observe suffering as seven kinds, namely the six realms of existence and the intermediate state (Bardo). The seven causes of arising are the seven bonds (seven afflictions). The seven bonds refer to greed (Tanha), hatred (Dosa), delusion (Moha), pride (Mana), doubt (Vicikiccha), and wrong views (Ditthi) in the desire realm. Attachment to desires is called 'desire bond' (Kama-samyojana). Attachment to the realms of form (Rupa) and formlessness (Arupa) is called 'existence bond' (Bhava-samyojana). Together, these are the seven kinds of afflictions. The cessation of these seven afflictions is called the seven kinds of cessation. The seven aspects of the Path are the Seven Factors of Enlightenment (Satta Bojjhanga). Next, briefly observe suffering as six kinds, referring to the six internal sense bases (Ayatana). The six causes of arising are the six kinds of craving, that is, the six sense objects (form, sound, smell, taste, touch, and mental objects) give rise to six kinds of craving. The cessation of the six kinds of craving is called the six cessations. The six aspects of the Path are the six realms of renunciation. The first is renouncing killing, cultivating loving-kindness (Metta) to counter hatred. The second is renouncing oppression, cultivating compassion (Karuna) to counter hatred. The third is renouncing jealousy, cultivating joy (Mudita) to counter hatred. The fourth is renouncing greed, cultivating equanimity (Upekkha) to counter greed. The fifth is renouncing coarse and subtle thoughts (Vitakka and Vicara), cultivating mindfulness of breathing (Anapana-sati). The sixth is renouncing ignorance and delusion, cultivating the understanding of no-self (Anatta). Cultivating these six methods is called the realm of renunciation. Next, briefly observe suffering as five kinds, referring to the five aggregates (Skandha): form (Rupa), feeling (Vedana), perception (Sanna), mental formations (Sankhara), and consciousness (Vinnana). The five causes of arising are the five hindrances (Nivarana): sensual desire (Kama-cchanda), ill-will (Vyapada), sloth and torpor (Thina-middha), restlessness and remorse (Uddhacca-kukkucca), and doubt (Vicikiccha). The cessation of these five hindrances is called the five kinds of cessation. The five aspects of the Path are the five roots (Indriya): faith (Saddha), energy (Viriya), mindfulness (Sati), concentration (Samadhi), and wisdom (Panna); and the five powers (Bala): faith (Saddha), energy (Viriya), mindfulness (Sati), concentration (Samadhi), and wisdom (Panna), etc. Next, briefly observe suffering as four kinds, referring to the Four Foundations of Mindfulness (Satipatthana): mindfulness of the body (Kaya), feeling (Vedana), mind (Citta), and mental objects (Dhamma). The four causes of arising are the four attachments (Upadana), which are also the four floods (Ogha). The four attachments refer to craving (Tanha), and there are four kinds of craving, which are the four kinds of clinging. The first is sensual clinging (Kama-upadana), the second is view clinging (Ditthi-upadana), the third is habit and ritual clinging (Silabbata-upadana), and the fourth is self-assertion clinging (Attavada-upadana). Self-assertion clinging refers to internal clinging, based on the internal five aggregates. Craving for the eight Jhanas (meditative absorptions) of the form and formless realms is called self-assertion clinging. Clinging to these is called self-assertion clinging. If one craves for the sense objects of the desire realm, it is called external phenomena and is called sensual clinging. Sensual clinging is characteristic of annihilationist beings (those who believe that everything ceases after death). Self-assertion clinging is characteristic of eternalist beings (those who believe in a permanent soul). These two phenomena give rise to view clinging and habit and ritual clinging based on events. Clinging to the idea of permanence gives rise to these four kinds of clinging. This is the nourishment for feeling. It is explained that there are three kinds of feeling and craving. The first is detachment from craving, referring to all beings in the three evil realms. The second is seeking craving, referring to beings in the human and heavenly realms, up to the craving for the three formless realms and the three abodes. The third is dwelling in craving, referring to the realm of neither perception nor non-perception, mistaking it for Nirvana. These four kinds of clinging are called arising. --------------------------------------------------------------------------------