Chinese
从其他和二者，以及无因中的任何一个产生的情况来说，如果从自性产生，那么已经产生的再次产生就变得没有意义，并且外边际无法穷尽，因此产生将变得没有尽头，而且自己对自己进行能作和所作的区分是相违背的。如《中观根本慧论》中所说：“如果因和果是一体，那么能生和所生将成为一体。”这样说的。如果依靠自己的自性从他者产生，那么所有成为因和没有成为因的事物都必须产生所有是果和不是果的事物。正如所说：“如果因和果是他者，那么因和非因将变得相同。”这样说的。如果从二者产生，那么过失将变成二者的。如果从无因而生，那么要么在所有地点、时间和情况下都产生，要么永远不会产生。因为在某个地点和时间偶尔产生是依赖于其他因的标志。再说，没有自性，因为从本体的角度来说，远离了一和多二者。正如大学者寂护的教言：“任何事物进行分析时，在它上面没有单一性。在没有单一性存在的地方，也没有众多性。”这样分析时，找不到是“一”的事物，如果没有“一”，那么“多”也无法成立，因为“多”是从“一”的聚集产生的。一和多二者本体相违，如果二者是一，那么必须不是另一者，但是在成立为多的时候，必须先有一。因此，遮止了一，就遮止了多，因为没有不是二者的第三种情况，所以在错觉显现之外，从本体上来说，已经成立为不存在了。而且，对于粗大的事物，通过分成许多部分，也无法成立为一，例如：瓶子不是从本体上成立为一的，因为嘴、肚子和底部等每一个上面都没有瓶子存在，并且没有不是那些的瓶子。如果存在于每一个上面，那么瓶子将变成多个。通过这种方式，可以观察到微尘之间。微尘也因为有四个方向、上下等观察的多个部分，所以无法成立为一。如果没有不观察任何东西的部分，那么就不会接受微尘的概念，就像虚空一样。如果唯一性观察所有事物，那么所有事物将溶解在所有事物之中。像这样，如果对五蕴和四大等所有事物进行分析，那么连微尘也不可得。
English
Regarding arising from either other or both, or from any cause, if it arises from itself, then the arising of what has already arisen becomes meaningless, and the outer limit cannot be exhausted, so arising will become endless, and the distinction between agent and object for oneself is contradictory. As stated in the Root Verses of the Middle Way: "If cause and effect are the same, then the producer and the produced become one." If it arises from other by its own nature, then all things that have become causes and have not become causes must produce all things that are effects and are not effects. As it is said: "If cause and effect are different, then cause and non-cause become the same." If it arises from both, then the fault becomes both. If it arises from no cause, then it either arises in all places, times, and circumstances, or it never arises. Because arising occasionally in a place and time is a sign of dependence on other causes. Furthermore, there is no self-nature because, from the perspective of essence, it is separate from both one and many. As the great teacher Shantarakshita said: "When any object is analyzed, there is no oneness in it. Where there is no oneness, there is no multiplicity either." When analyzed in this way, no object that is one can be found, and if there is no one, then many cannot be established, because many arise from the aggregation of one. One and many are contradictory in essence; if the two are one, then it must not be the other, but in order to be established as many, one must precede. Therefore, by negating one, many are negated, and since there is no third possibility that is not both, it is established as non-existent in essence, except for mere appearance in delusion. Moreover, for coarse things, it cannot be established as one by dividing them into many parts. For example, a vase is not established as one in essence, because the vase does not exist in each of the mouth, belly, and bottom, and there is no vase that is not those. If it exists in each one, then the vase will become many. In this way, one can examine between atoms. An atom also has many parts to look at in the four directions, above and below, so it cannot be established as one. If there is no part that does not look at anything, then the concept of an atom will not be accepted, like space. If oneness looks at everything, then everything will dissolve into everything. In this way, if all things such as the five aggregates and the four elements are analyzed, then even a particle is not
Chinese
未见也。导师佛智足亦云：《密集金刚》之《普贤成就法》中云：以始末等差别显现故，色等此等非为一。极微等亦非可见故，非为多体亦如是。无分微尘之自性，多微尘聚亦非有，地之坛城等自性，积聚于此亦无有。如是观察时之始末，若一不成则多聚之粗大亦不成，及破斥无分微尘等皆已宣说。如是虽无自性，然亦不可说为全无，此显现为何耶？如是地狱、饿鬼、旁生与天人，各随其类，物一而心异，故不许实有。如《摄大乘论》所说，一滴水，于五道众生显现各异，故外境非有，唯是心也。显现为境者，乃于阿赖耶识上所留习气之错觉也。《楞伽经》云：由习气所扰之心，显现为境甚明显，境非有乃心性也，见外境者是颠倒。又，若如外境所显现般实有，则应成能见事物之实性，一切有情应成解脱，且能取与所取不成，若于一自体相连，则体性成一，一者不应有能取所取二者。亦非由彼生，以同时显现故，如左右角般无有关联。实无关联，故彼之境与有境如何成立？有先后者，不应成境与彼之执，以一有之时，另一无故。又，无境亦显现，如梦境般。若无紧随之因，则虽有境亦不显现，故定是唯心，能取所取无异而成立。若谓执持之心自体有耶？如蓝黄长短等显现之相般，不可得见，如境有方分之别般，彼亦应有，如见乌巴拉花之识亦有花瓣高
English
is not seen. The teacher Buddha Wisdom Foot also said: In the "All-Good Accomplishment Method" of the Guhyasamaja, it is said: Because of the appearance of differences such as beginning and end, these forms and so on are not one. Because even the finest particles are not visible, they are also similar in that they are not multiple entities. Even the nature of indivisible atoms, since there is no collection of many atoms, the nature of the mandala of the earth, etc., there is nothing accumulated here. Thus, examining the beginning and end of time, if one is not established, then the grossness of many aggregates is not established, and the refutation of indivisible atoms, etc., has been spoken. Although there is no essence in this way, it is not permissible to say that there is absolutely nothing. What is this clear appearance? Like hell beings, hungry ghosts, animals, and gods, each according to their kind, one object but different minds, therefore it is not accepted as real. As stated in the Compendium of The Great Vehicle, even one drop of water appears differently to the five types of beings, so there is no external object, it is only mind. Appearing as an object is a delusion of the habits left on the Alaya consciousness. The Lankavatara Sutra says: The mind disturbed by habits, the appearance as an object is very clear, the object is not real, it is the nature of mind, seeing external objects is inverted. Furthermore, if it were real as it appears in the external world, then it would follow that the reality of things could be seen, and all sentient beings would be liberated, and the apprehended and the apprehender would not be established. If they were connected in one self, then the nature would become one, and it would not be appropriate for one to have both the apprehended and the apprehender. It is also not born from that, because it appears simultaneously, like the left and right horns, there is no connection. Since there is no real connection, how can its object and subject be established? Those with before and after cannot be the object and its apprehension, because when one exists, the other does not. Furthermore, it appears even without an object, like a dream. If there is no immediate cause, then even if there is an object, it will not appear, so it is definitely only mind, and it is established that there is no difference between the apprehended and the apprehender. If you think that the mind that holds exists in itself? Like the appearance of blue, yellow, long, short, etc., it is not seen, and like the object has a distinction of directions, it should also have that, like the knowledge of seeing an Utpala flower also has high petals.
Chinese
如同看到彩虹、看到孔雀翎、看到水泡等，仅仅是多种不同性质的事物聚合在一起而已，在外、内、中间任何地方都不存在，也不是单一的性质，而是可以分为多种心和心所，五境的各种显现刹那间毁灭，即使是劫波的心，如果分解成一个个刹那，也找不到一个实在的。如果这一个刹那没有生、住、灭三种状态，就会变成非实有，如果存在，它也会变成多个。如果对它的生起部分等进行无止境的分析，就会变成无时。然而，生、灭、住三种状态同时发生，如果这个刹那没有前后两个边，那么劫波也会变成刹那，因为所有刹那都互相融入一个之中，所以会同时发生。因此，内在执着的“心”也没有成立，而这二者所空之法性，本质上也是不存在的，因为如果没有能取和所取，那么这二者所空之法性也无法成立，就像没有莫山姆的儿子，所以没有他死后的坟墓一样。此外，所有这些法都是依靠而成立的，即因果、境与有境、识与所识、实物与非实物、好与坏、自与他、舍弃与亲近、边与中、是与非、有与无、胜义与世俗等，一切法都仅仅是相互依存，所以没有独立存在的，因为世俗是虚假的，所以明明没有却显现出来。暂时在进入胜义时，会承认并安立人无我，但在胜义中，连“人无我”也不存在，因为如果没有所破的“我”，那么“无我”也不可能存在。如《二谛论》中所说：“遮止生等亦，与真实性相符故，非有所遮止，真实中无遮止明。”正如所说，远离一切破立，没有任何可言说的，远离一切承诺，这就是事物的实相，因此安住于此。这些的精髓是：缘于人无我，缘于无我是瑜伽士地；观想遮止所取，观想唯心，或者缘于无所取，瑜伽士的心将幻象确定为如是性；观想不可言说，观想无相。
English
Like seeing a rainbow, seeing a peacock feather, seeing a bubble, etc., it is merely the aggregation of many different natures, and it does not exist in any of the outer, inner, or intermediate places. It is not a single nature, but can be divided into various minds and mental factors. The various appearances of the five objects are destroyed in an instant. Even the mind of a kalpa, if broken down into individual moments, cannot be found as a real entity. If this single moment does not have the three aspects of arising, abiding, and ceasing, it will become non-existent. If it exists, it will become multiple. If its arising part, etc., are analyzed endlessly, it will become timeless. However, the three states of arising, ceasing, and abiding occur simultaneously. If this moment does not have the two extremes of before and after, then a kalpa will also become a moment, because all moments merge into one, so they occur simultaneously. Therefore, the internally grasping "mind" is also not established, and the emptiness of these two is also non-existent in essence. Because if there is no grasper and grasped, then the emptiness of these two cannot be established, just like there is no son of Mosham, so there is no tomb after his death. Furthermore, all these dharmas are established by dependence, namely cause and effect, object and subject, consciousness and object of consciousness, entity and non-entity, good and bad, self and other, abandonment and intimacy, edge and center, yes and no, existence and non-existence, ultimate and conventional, etc. All dharmas are merely interdependent, so there is no independent existence, because conventionality is illusory, so it appears even though it does not exist. For the time being, when entering the ultimate, one will acknowledge and establish the selflessness of persons, but in the ultimate, even "selflessness of persons" does not exist, because if there is no object to be negated, the "self" then "no-self" cannot exist. As it is said in the Two Truths: "The negation of arising, etc., is also in accordance with reality, therefore there is nothing to be negated, in reality there is no negation clear." As it is said, abandoning all affirmation and negation, there is nothing to be said, abandoning all commitments, this is the reality of things, therefore abide in it. The essence of these is: focusing on the selflessness of persons, focusing on selflessness is called the yogi's ground; contemplating the cessation of the grasped, contemplating mind-only, or focusing on the ungrasped, the yogi's mind establishes illusion as suchness; contemplating the inexpressible, contemplating the non-appearance.
Chinese
是对目标的瑜伽之地。正如《楞伽经》所说： “完全依赖于唯心，就不会执着于外境。同样，从真如的境界出发，也要超越唯心。从唯心超越之后，也要从无相超越。” 被认为是所说之义。这条道路非常殊胜。如《金刚帐》所说：“从珍贵心之外，没有佛，也没有众生。存在的意义和各种识，没有丝毫是外在的。”又说：“色、声、香以及味、触所生的事物，都只是在这珍贵心中述说。”又如《密集金刚》所说：“自心即是所缘，一切法皆安住其中。虚空金刚安住之心，无有法，亦无法性。” 如此宣说将远离自心习气所缘的外境显现为法。智慧足等众多成就者都已确定显现为心，因此所有成就者的论典，以及《集密》、黑汝嘎、时轮等之见，都不需要建立为应成派。密咒的见解也取决于所化之机，有应成派和唯识派等各种情况。如果属于应成派或唯识派，也不一定必须遵循龙树和无著的论典。认为大乘的论典被龙树和无著的论典所遍及，就像认为东西方的人被印度东西方的人所遍及一样。第二，两个根本是空性和慈悲。第一，有十八空性和三解脱门。第一，境空性十八种是：内和外和空性，大和胜义有为法，无为和超边际，无始无终和无舍，自性诸法自相性，无相无实有自性和，事物非事物空性。这些空性的所空之法依次是，内在的六处，外在的六处，与有情身体相关的色等，证悟空性的智慧，器世间，自性涅槃，以及从因缘所生的事物。