English
it will also turn into ashes. Therefore, all things with prior and subsequent causes and conditions and simultaneity should be understood as like dreams or illusions. By this analogy, all conditioned dharmas, although existing on the conventional level, do not exist on the ultimate level. The so-called "non-cessation" means that existence is the kind that remains, but it is not something that will be destroyed. It is said: The awareness that does not abide is not something that will be destroyed. Because form and so on are not destroyed by their own nature, if their own nature exists, they will not be destroyed, and if they do not exist, they will not be destroyed. If it exists, it will not be destroyed, because existence is abiding, and abiding and destruction are contradictory at the same time. If it does not exist, it will not be destroyed, because for something that no longer exists, there is nothing to destroy. Thus, cessation and destruction are the same meaning, different names, and non-destruction is non-cessation. Regarding "unborn and unceasing," some hypocrites explain it as: the nature of awareness does not arise at all, and power does not stop anywhere. This explanation is in accordance with the terminology of those who are called great practitioners in Tibet. To the average person, it seems like the explanation sounds good and is easy to understand, but the great chariot masters did not say this, and they understood the meaning of unborn as already ceased, and the meaning of unceasing as arising. This is completely inconsistent with the meaning of the words of this sutra, so such self-made statements should be discarded far away. It is also said: Therefore, these actions that you see are all produced from complete discrimination, and even if they are universally known, it is said that there is no birth and no cessation. This means that the aggregates and so on are originally empty, therefore, these actions of the container and sentient beings are all produced from discrimination, and it should be known that they are only established by discrimination. Although these are only appearances in conventional delusion, they have no self-nature, and therefore there is no birth and no cessation. Furthermore, in the "Sixty Stanzas of Reasoning," it is said: Because the Perfect Buddha said that the world is conditioned by ignorance, it is unreasonable to say that these actions are discrimination. This means that all the world, aggregates, realms, and sources are produced by the power of ignorance, so they must be discrimination, because they are the cause of falsehood, why not
Chinese
是，这是这个意思。遮止五蕴，以及遮止自性和生灭，主要显示了周遍计度自性无自性。现在就“无垢，无离垢”而论述。恒常中也没有轮回，无常中也没有轮回。您是理智的顶峰，说轮回如梦。痛苦是自己造成的，他人造成的，以及两者造成的。认为无因是诡辩。您说是缘起。凡是缘起产生的，您都认为是空性。事物没有自主，这是无与伦比的您的狮子吼。为了舍弃一切遍计，如果宣说空性甘露，谁对它执着，您就严厉地呵斥他。这样说道。业、烦恼、痛苦三者使众生在六道中轮回，这对于无自性的幻象来说是合理的，但对于自性成立来说是不合理的。恒常是不可能轮回的，如果天道是恒常的，那么地狱等轮回就不可能存在，如果业和烦恼的原因是恒常的，那么就只会停留在那里，不可能轮回并堕入痛苦的结果中。无常也是不可能轮回的，因为无常是每一刹那都在消逝的，所以从第二刹那开始就没有轮回和流转者了。蕴等这些法也不适合作为轮回的本体，因为自性既不是恒常也不是无常。如果是恒常，那么前后相同就会变成一个，如果无常，那么前后不同就会变成多个。因为远离了一和多，所以恒常和无常都不合理。如果轮回在实相上存在，那么佛陀不可能看不到，但因为它不存在，所以实际上看不到，但有神通者就像看到别人的梦一样了知。取蕴的这个痛苦，数论派等认为是自己造成的，声闻乘和唯识宗以及大多数其他外道认为是自性由他造成的，裸体派说是两者造成的，而认为没有原因的是
English
Yes, that is the meaning. By negating the five aggregates, and by negating characteristics and arising and ceasing, it mainly shows the absence of inherent existence of the imputed nature. Now, concerning "immaculate, without separation from impurity." There is no cyclic existence in permanence, nor is there cyclic existence in impermanence. You, the supreme of reasoning, said that cyclic existence is like a dream. Suffering is done by oneself, done by others, and done by both. To think of no cause is sophistry. You said it is dependent arising. Whatever arises dependently, you consider that to be emptiness. Saying that things have no autonomy, that is your, the incomparable one's, lion's roar. In order to abandon all imputation, if you teach the nectar of emptiness, whoever clings to it, you severely rebuke them. Thus it is said. This cyclic existence in the six realms due to the three, karma, afflictions, and suffering, is reasonable for an illusion without inherent existence, but it is unreasonable for something established by its own nature. Permanence cannot be cyclic, if the realm of the gods is permanent, then cyclic existence and going to hell and so on would be impossible, and if the cause of karma and afflictions is permanent, then it would remain only there, and it would be impossible to cycle and fall into the state of the result of suffering. Impermanence also cannot cycle and go, because impermanence is passing away in each moment, therefore from the second moment onwards there is no one who cycles and goes. These dharmas such as the aggregates are also not suitable as the essence of cyclic existence, because by nature it is neither permanent nor impermanent. If it is permanent, then the former and latter being the same will become one, and if it is impermanent, then the former and latter being different will become many. Because it is separated from one and many, permanence and impermanence are also unreasonable. If cyclic existence exists in reality, then it is impossible for the Buddha not to see it, but because it does not exist, it is not actually seen, but those with clairvoyance know it like seeing the dreams of others. This suffering of the aggregates of grasping, the Samkhyas and others think is done by themselves, the Shravakas and the Mind-Only school and most other non-Buddhists think is caused by others by nature, the naked ascetics say it is caused by both, and those who think there is no cause are
Chinese
那些说自性是因的人们啊。对于那些的遮止之理，上面已经说过了。无因也与现量相违背。 还有，天神的福报转为人的时候积累了业，堕入地狱的时候感受的痛苦，如果是自己造作的，那么就会变成在地狱的所依上积累业，而且地狱和人二者也变成一体了。在人的所依上感受地狱的痛苦，也会变成常有的过失，如果是自性是他者所造作的，那么就会变成他人积累的业由他人感受痛苦，就会变成与未造者相遇了。如果是二者所造作，那么就会变成二者的过失。如果痛苦没有因，那么用遣除的方法来遮止也是不合理的。 像那样四种边都不行，但是，在理智没有观察的意识面前，是从没有聚集众多因缘的缘起而产生的。 十二缘起支，也与声闻部派的观点不相同，因为是从缘起产生的缘故。出生的自性也没有，安住的自性也没有，所以要知道是空性。 这些事物，因为仅仅是因缘的其他的自在，所以，没有能够自主的自主，是依靠他者而安立的。 像那样，即使理解了缘起和空性的安立，但是，如果对它有强烈的执着，以及产生傲慢，就像天神堕落成魔一样，是非常可耻的。 所谓的执着空性为实有，就是对于空性的安立，理解的范围的衡量，误以为是实相，像那样作意，在真实禅定的时间会变成毒药。 因为显示了轮回的痛苦具有因，并且没有自性，所以，对于法界，即使十方三世的众生在轮回中流转的时候，也永远不会被轮回的垢染所染污，无垢染，就是详细地阐述了那个。 就像那样，色法他性空性，如幻一般由缘而生，怙主您已经使一切法的无实有变得熟悉了。 也就是说，色法即是遍计所执，以及他性即是具有错乱显现的意识，包括对境的一切，都是自己的
English
Those who say that self-nature is the cause. The reasoning for refuting those has already been explained above. The absence of a cause also contradicts direct perception. Furthermore, when the blessings of a deity transform into a human, karma is accumulated. When one falls into hell, the suffering experienced, if it is created by oneself, then it becomes accumulating karma on the basis of hell. Moreover, hell and human become one. Experiencing the suffering of hell on the basis of a human also becomes a fault of permanence. If self-nature is created by another, then it becomes another experiencing the suffering of karma accumulated by another, which leads to encountering the uncreated. If it is created by both, then it becomes a fault of both. If suffering has no cause, then it is also unreasonable to avert it by means of elimination. Thus, although these four extremes are not permissible, in the face of consciousness that has not been examined by intelligence, it arises merely from interdependent origination, which is the collection of various causes and conditions. These twelve links of interdependent origination also do not correspond to the views of the Hearer schools, because they arise from interdependence. There is no nature of arising, and there is no nature of abiding, so know it to be emptiness. These phenomena, because they are solely under the control of other causes and conditions, lack self-sufficiency and independence; they are merely imputed in dependence on others. Thus, even if one understands the establishment of interdependence and emptiness, clinging tightly to it and developing pride in it is like a deity falling into becoming a demon, which is extremely reprehensible. The so-called clinging to emptiness as a real entity is mistaking the measure of understanding the establishment of emptiness as the actual reality. Thinking of it in that way becomes poison during the actual time of meditative equipoise. Because it is shown that the suffering of samsara has a cause and lacks inherent existence, therefore, for that Dharmadhatu, even when sentient beings of the ten directions and three times wander in samsara, they are never stained by the defilements of samsara. That which is without defilement is explained in detail. Likewise: Form, other-powered, emptiness itself, Arising from conditions like illusion, Protector, you have made all phenomena Accustomed to non-existence. That is to say, form, which is the completely imputed, and other-powered, which is consciousness with deluded appearances, including all objects, are all one's own.
Chinese
后得位时修习如幻的不成立之空性，于入定位时习惯无实有之物，即圆成实之义，则能自然安住于一切法之自性实相。仅仅是迷乱消除，便称为离垢之菩提，并非先前存在垢染轮回之法，后来才舍弃它，而是垢染从一开始就不成立，所以说没有脱离垢染。如是，胜幢大士亦云：“二之外无余，彼乃生错谬，是故解脱者，唯是谬尽耳。”这些是就他起生法无自性的角度而言的。现在，于如来藏法界中，轮回之时，功德不会减少，过失不会增多；解脱之时，过失或障碍不会减少，功德不会增多。显现为减少或增多，仅仅是众生各自迷乱的显现而已。过失或障碍，因为从一开始就不曾存在，所以在轮回的状态中，显现为充满和增长，实际上并不成立。真实而言，因为没有需要断除的，所以在解脱的状态中，显现为减少和断除，也仅仅是心识的显现而已。以道所摄持的世俗功德，因为不成立为真实，所以显现为修道而增长，实际上也不成立。本初法性的功德，从一开始就自然存在，所以在轮回之时，众生仅仅是被睡眠所遮蔽而无法见到而已，法性自身并没有衰损和减少的部分。所以在获得佛果之时，显现为新产生了无量功德，也仅仅是学道之时的心识的显现而已，除了消除障碍而如实见到法性之外，没有任何新产生的事物。如是，胜幢大士亦云：“过患具忽然而，功德自性而具故，如前一般后亦然，不变法性之体性。”又云：“您未曾稍微创造，亦未曾稍作遮止，先前如何后来亦然，如是通达真如性。”如是真如是不变圆成实之心性，心自