English
Since diarrhea is prevented, until aging and death do not occur, this is the dependent arising of reversing samsara. Only these two sequences of dependent arising, because the dependent arising of origination and reversal are spoken of in many sutras. For reversal, from aging and death to ignorance, thinking that only reversal is necessary is based on one-sided statements and is an arbitrary act. If one clearly examines from where ignorance arises, it does not arise from itself, it does not arise from others, it does not arise from both, nor is it without cause, therefore, ignorance is unborn. Because it is unborn, the entity of abiding does not arise. Because there is no abiding, there is no cause for destruction, therefore it will not be destroyed. Thus, ignorance is devoid of the three, arising, abiding, and ceasing, therefore it has no nature, and from actions to aging and death, it is the same. In the true state of existence, there is no birth, there is no cessation, and although it has not been established from the beginning, merely from the aggregation of causes and conditions that appear from non-existence, the appearance of the result that appears from non-existence is not prevented, this is called the dependent arising that is free from the four extremes. This should be applied not only to the twelve links, but also to all kinds of cause and effect dependent arising, such as seeds and sprouts. This is called the ultimate dependent arising, merely a temporary ultimate. The nature of conventional dependent arising, the omniscient wisdom, is the dependent arising of the ultimate itself. From ignorance to aging and death, the twelve dependent arisings of complete affliction are merely illusory appearances, and have never existed in the state of existence, therefore, from the cessation of ignorance to the cessation of aging and death, it is merely the appearance of the wisdom of the yogi, and does not exist in another state of existence, just as the child in a dream never exists, his death is even more unreasonable. Since the completely pure dependent arising has not been established from the beginning, those separations from extremes that are merely without self-nature are also established by conceptual thought in relation to what has extremes, but do not actually exist. The omniscient wisdom is also established between the ultimate ignorance and the ultimate aging and death, and there is also between the cessation of ultimate ignorance and the cessation of ultimate aging and death. This wisdom is not an illusory phenomenon that appears from non-existence, but the way of existence.
Chinese
虽然安住于地并真实成立，但它没有任何能取所取和名言分别的法。如果无明从本初就没有，那么，胜义谛的无明以自性从本初成立相违吗？胜义谛的无明不是无明，无明止息的胜义谛也不是无明止息，为什么会相违呢？同样，对于痛苦等等，这里所说的痛苦是，连同近取五蕴及其眷属，即有情众生的住所的世间，以及内在身心的事物，以及所有这些的亲近受用，因为与三种痛苦中的任何一种相关联，所以是痛苦。如果将痛苦执为快乐，那么，因为与自己的体性相违，一切所作所为都会变成欺骗。了知它是痛苦，是因为是与境相符的智慧。因为从经验的角度来说不会欺骗，所以称为谛。这不欺骗也是只有圣者们才能现量证悟的缘故，是圣谛。轮回的处所、身体、受用等是痛苦，对此的真实是，痛苦圣谛的含义。名为“谛”的，不是胜义谛的辨别智慧面前的真实，也不是圣者等持自性中的真实，而是世俗名言量之境的真实，即世俗谛。圣谛的含义，集谛、道谛和灭谛的一个方面也与此相同。集谛是痛苦之因。从总的方面来说，任何是痛苦的，也可以安立为集谛，但这里，任何是业和烦恼的，那一切都是集谛。道谛的真实是，包括见道、修道、无学道在内的新生智慧，是从因缘所生。随顺的是凡夫的道，道谛的体性是八支圣道和十波罗蜜多等等。其中最主要的是正见和道智慧的波罗蜜多。灭谛有暂时性和究竟性两种。第一种是，通过修道新断除的障碍的断除，即分别简择灭。而
English
Although abiding on the ground and established as true, it has no phenomena of grasping and clinging or conceptual elaboration. If ignorance has not existed from the beginning, then, is it contradictory that ultimate ignorance is established by its own nature from the beginning? Ultimate ignorance is not ignorance, and the ultimate cessation of ignorance is not the cessation of ignorance, so why would it be contradictory? Similarly, regarding suffering and so on, here suffering is: the five aggregates of clinging together with their retinue, that is, the world as the abode of sentient beings, and the inner body and mind, and all their close enjoyments, because they are related to any of the three sufferings, therefore they are suffering. If suffering is held to be happiness, then, because it contradicts its own nature, all actions will become deceptive. Knowing it as suffering is because it is wisdom that conforms to the object. Because it does not deceive from the perspective of experience, it is called truth. This non-deception is also because only the noble ones directly realize it, it is the noble truth. The place, body, and enjoyments of samsara are suffering, the truth of this is the meaning of the noble truth of suffering. What is called "truth" is not the truth in the face of the discriminating wisdom of ultimate truth, nor is it the truth in the nature of the samadhi of the noble ones, but the truth of the object of conventional valid cognition, that is, conventional truth. The meaning of the noble truth, one aspect of the origin, path, and cessation is also the same as this. The origin is the cause of suffering. In general, whatever is suffering can also be established as the origin, but here, whatever is karma and affliction, all of that is the origin. The reality of the path truth is the newly arising wisdom included in the three paths of seeing, meditation, and no-more-learning, which arises from causes and conditions. What is in accordance with it is also the path of ordinary beings, the nature of the path truth is the eightfold noble path and the ten perfections, and so on. The most important of these are right view and the perfection of wisdom of the path. Cessation truth has two types: temporary and ultimate. The first is the abandonment of obscurations newly abandoned by cultivating the path, that is, the cessation of separate discrimination. And
Chinese
无明是遮止轮回涅槃一切法的根本，是自性光明、善逝的精华。这确实是所有法的实相，并且以圣者的等持智慧的自性而成立，所以是真实的。然而，这在世俗法的自性中是不存在的，因为它是被心识假立和执取的，所以有时也会被说成是“无”。与另外三个谛分开观察的灭谛是：在世俗的意识中，它像幻象一样显现而无自性；在胜义智慧的境界中，它也不显现。因此，它从原始以来就是不成立和不存在的。所谓“无智慧”，如果从精通十事的角度来说，是指精通根；但如果从六事的角度来说，它就包含在精通处与非处之中。其中，以通达四谛的智慧来断除烦恼的种子，是处，是合理的；而以世间的禅定来断除它，是非处。以通达法无我的智慧来断除所知障，并且获得具有方便的智慧，是处；如果缺乏方便，或者没有那个智慧，那么获得一切智就不是处。这样来理解，谈论智慧及其作用也属于处与非处的范畴。实际上，通达二无我的道之智慧，在胜义中是不存在的。如果说“智慧”也间接地指向法界的智慧，那么，由于它是空性的，所以不是有为法，因此被称为“无”。无智慧。如果像某些版本中那样说“无不知”，那么，这就是指智慧和它所要断除的对象两者都没有自性。也就是说，不了解真谛而流转于轮回是处，不了解无分别的处，就不会通达大乘的道和果，这是处；与这些相反的，是非处。所谓“无所得”，虽然大多数释论都只把它与获得菩提联系起来，但这里是把它普遍地与获得和未获得联系起来，即任何法的一切增减，以及转变为不同状态的部分。正如所说：“什么是获得？”
English
Ignorance is the basis for obstructing all phenomena of samsara and nirvana, the essence of self-luminous Sugata. This is indeed the reality of all phenomena, and it is true because it is established as the nature of the noble equipoise wisdom. However, this does not exist in the nature of conventional phenomena, because it is imputed and grasped by the mind, so sometimes it is also called "non-existent." The cessation truth, which is examined separately from the other three truths, is: in the conventional consciousness, it appears like an illusion but has no self-nature; in the realm of ultimate wisdom, it does not appear either. Therefore, it is unestablished and non-existent from the beginning. The so-called "no wisdom," if considered from the perspective of being skilled in ten things, refers to being skilled in the senses; but if considered from the perspective of six things, it is included in being skilled in what is and is not. Among them, abandoning the seeds of afflictions with the wisdom that understands the four truths is the place and is reasonable; and abandoning it with worldly meditative absorptions is not the place. Abandoning the obscurations to knowledge with the wisdom that understands the selflessness of phenomena, and obtaining that wisdom with means, is the place; if lacking means, or without that wisdom, then obtaining omniscience is not the place. Thus, speaking of wisdom and its function is also within the category of what is and is not. In reality, the wisdom of the path that understands the two selflessnesses does not exist in truth. If the term "wisdom" also indirectly refers to the wisdom of the dharmadhatu, then, since it is empty of duality, it is not conditioned, therefore it is called "non-existent." No wisdom. If, as in some versions, it says "no non-knowing," then this means that both wisdom and what it is to be abandoned have no self-nature. That is, wandering in samsara because of not knowing the truth is the place, and not understanding the place of non-discrimination will not lead to the realization of the path and fruit of the Great Vehicle, which is the place; the opposite of these is not the place. The so-called "no obtaining" is generally associated with obtaining enlightenment by most commentators, but here it is generally associated with obtaining and not obtaining, that is, all the increase and decrease of any phenomenon, and the part that is transformed into different states. As it is said: "What is obtaining?"
Chinese
善与非善，以及未记别的诸法，增长和减损，获得和证得，称为具有。意思是，无论何种法，其种子增长和茁壮，或者能力减弱和衰退，或者与显现相关，或者即使未显现，新获得前所未有的能力，或者从已获得的衰退中产生获得，以及已获得的相续未衰退而存在的具有。与有情相续相关的这种状态是获得的象征。简而言之，任何法，都从各自相应的因中产生，从与灭相符的因中灭亡，从存在的因中同类存在，从转变的因中转变为不同类等等。例如，在人的基础上行善，使寿命在此生中得以延长，这是获得人的基础的住留。同样，凭借善的力量，蕴的相续转生为天人的基础，这是新获得天人的状态。同样，从非善的因中获得地狱的状态。此外，获得安乐，获得痛苦，获得兴盛和增长的事物，获得衰退和衰败的事物，获得生，获得死等等，这些发生和转变是显现的获得。即使现在未显现，但从决定性的因中必定产生，并且在必定转变的时候转变，这也是获得，如果存在先前已逝的势力，那么这也具有已发生和已转变的事物。像这样的状态是获得。与这些相违背的事物是未获得。这些获得和未获得与处所和非处所完全相关。也就是说，行善而获得善趣是处所，获得恶趣是非处所，未获得恶趣本身就是处所。与贪欲相连而导致获得生是处所，与贪欲分离而导致不获得生是处所，寿命耗尽而导致获得死是处所等等，与这些相反的则是非处所等等。如是，大regent说：不欲与欲及清净，平等与生及自在，获得与一切受用
English
Virtue and non-virtue, and the phenomena that are not specified, increase and decrease, attainment and acquisition, are called having. It means that whatever dharma, its seed grows and thrives, or its power diminishes and declines, or is related to manifestation, or even if not manifested, newly acquires unprecedented power, or acquisition arises from the decline of what has been acquired, and having is the continuous existence of what has been acquired without decline. Such a state related to the sentient being's continuum is a symbol of attainment. In short, any dharma arises from its respective corresponding cause, ceases from the cause that corresponds to cessation, exists in the same category from the cause of existence, and transforms into a different category from the cause of transformation, and so on. For example, practicing virtue on the basis of a human being, so that life is prolonged in this life, is the attainment of the dwelling of the human basis. Similarly, by the power of virtue, the continuum of aggregates is reborn as the basis of the gods, which is the new attainment of the state of the gods. Similarly, from the cause of non-virtue, the state of hell is attained. Furthermore, attaining happiness, attaining suffering, attaining things that flourish and increase, attaining things that decline and decay, attaining birth, attaining death, etc., these occurrences and transformations are manifest attainments. Even if not manifested now, but it is certain to arise from a decisive cause, and transforms at the time when it is certain to transform, this is also attainment, if there is the power of what has passed before, then it also has the things that have occurred and transformed. Such states are attainment. Things that contradict these characteristics are non-attainment. These attainments and non-attainments are completely related to places and non-places. That is, performing virtue and attaining a good rebirth is a place, attaining a bad rebirth is a non-place, and not attaining a bad rebirth itself is a place. Being connected with desire and leading to the attainment of birth is a place, being separated from desire and leading to not attaining birth is a place, the exhaustion of life leading to the attainment of death is a place, etc., and the opposite of these is a non-place, etc. Thus, the great regent said: Undesired and desired, and purity, equality and arising, and mastery, attainment and all enjoyment.