Chinese
而且也是有因的，会变化的。如果这样认为，事物和差别就没有区别了，那么对于什么法来说是近取呢？无实物的名相的无实物，观待而成的有为法的体性，仅仅是分别也能在遣除方面产生，因此它没有作为实物产生。在世俗谛中，这个不产生。作为实物有生灭存在，是对有为事物而言的。在觉知和显现方面，对于这些，生灭变化从何而成立呢？如果在分别错乱的方面做，就认为无实物具有因。虽然有生灭，但如果不是有为法，那就太极端了，即使具有有为法自己的体性，谁又会说不是呢？对于无实物来说，虽然没有近取和俱作，但有损害和作用之因，对于某些分离之因来说是这样。安立和作用不会产生实物，因为在分别的方面是确定产生的，所以兔角等即使在心中，也和不存在的情况不同。如果这个常恒作为实物，那么常恒的事物变化的体性就相违。然而如果在分别上常恒，那么就和心中生灭的作用相违。凡是各种识和所缘境都是有为法，唯有智慧的自证境，无为法才是胜义谛，是从心识的法中解脱出来的。这被称为是题外话的偈颂。因为无常，所以没有存在的机会。因为没有存在的自主权，所以是痛苦。道也包含在痛苦的种类中。圆满的毁灭和不顺的相遇，从因到果的变化，那也是毁灭。从无垢染、能力和习气中执取，从中产生果，那也是因为毁灭而恐惧。一切痛苦都具有无常的原因。如果认为作者是常恒和有主宰的，那么因为有痛苦，所以不希望，这不是理所当然的吗？果的寿命是自身毁灭，不是常恒，没有自主权。虽然希望作为行为的作者，但如果常恒自主的唯一者，对于一个事物也不能做，那么对于一切还需要说什么呢？如果作者是常恒，那么依次产生就相违。如果因为希望而依次产生，那么就和唯一者相违。如果自在天在希望上是一，那么就会变成多。如果希望是作者，那么那也是分别。如果是不同的因果，那就是无常。因多
English
Moreover, it is also caused and will change. If you think that things and differences are no different, then what dharma is the near-taking for? The non-entity of the unreal name is the nature of the conditioned dharma that is dependent on observation. Even mere discrimination can arise in terms of elimination, so it does not arise as a real thing. In the conventional truth, this does not arise. The existence of birth and death as a real thing is for conditioned things. In terms of awareness and manifestation, for these, how is birth, death, and change established? If it is done in terms of discrimination and confusion, then it is considered that the unreal thing has a cause. Although there is birth and death, if it is not a conditioned dharma, then it is too extreme. Even if it has the nature of its own conditioned dharma, who would say it is not? For unreal things, although there is no near-taking and co-action, there is a cause of damage and action, and this is the case for some separate causes. Establishment and action do not produce real things, because they are definitely produced in terms of discrimination, so even in the mind, rabbit horns and the like are different from non-existence. If this is constant as a real thing, then the nature of the constant thing changing is contradictory. However, if it is constant in discrimination, then it is contradictory to the function of birth and death in the mind. Whatever the various consciousnesses and objects of thought are, they are conditioned dharmas. Only the self-awareness realm of wisdom, the unconditioned dharma, is the ultimate truth, and it is liberated from the dharmas of the mind. This is called a verse of digression. Because of impermanence, there is no opportunity to exist. Because there is no autonomy of existence, it is suffering. The path is also included in the category of suffering. The destruction of perfection and the encounter with the unruly, the change from cause to effect, that is also destruction. From the absence of defilement, ability, and habit, grasping arises, and from this, the fruit arises, which is also feared because of destruction. All suffering has the cause of impermanence. If it is thought that the author is constant and has dominion, then because there is suffering, it is not desired, is this not natural? The life of the fruit is self-destruction, not constant, and without autonomy. Although it is hoped to be the author of action, if the constant and autonomous one cannot do even one thing, then what is the need to say about everything? If the author is constant, then sequential occurrence is contradictory. If it arises sequentially because of hope, then it is contradictory to the one. If the Lord of Power is one in hope, then it will become many. If hope is the author, then that is also discrimination. If they are different causes and effects, then that is impermanence. Many causes
Chinese
另外，如果存在，则缘起相同。如果是常有的因果，则次第相违。如果脱离两种关系，则不是作者。因此，我舍弃作者的行为。想要舍弃痛苦的自性，想要舍弃我执。无常被时间牵引，没有自主权。许多水滴在各自的地方干涸，不会变成河流，对于许多无常，永远不存在可作为我的体性。没有主宰、自主、常有。因此，是给予安乐和痛苦之处。当了悟到我也无有的时候，就能遮止三界之烦恼。从修习人无我之有无，可以推知从有无中解脱轮回。从无明产生坏聚见，从那产生强烈的贪欲和嗔恨。如果没有我见，即使有其他烦恼，也不能积聚能投生之业。执着于我，执着于我的，并将那转移到其他，执着为作者。那的差别是常、一、自主，视为自性清净美好不混杂。对于智慧低下者，首先是稳固的觉知，认为也与法性相符顺。吉祥之歌中也说：诸蕴无我，诸蕴也不属于我，如同分别念，那些不存在，也不是那些不存在。至尊的偈颂说：遮止我和作者也如此，视为我的自性不是我的体性，不是处于恶劣，因为体性不同，除了二者没有其他，那是错谬产生。因此，解脱是错谬的止息。如仅仅依靠错乱，众生不会了悟痛苦的自性是恒常相续的。非觉知、觉知即是痛苦、非痛苦，法的自性不是那的自性。依靠而显现事物生起时，众生如何依靠其他的作为？因为不见有而见无，这是什么样的黑暗形态？人不是实有，说是假立存在。不缘取颠倒，以及普 contamination 遍染污是染污之因。因为两种过失，因此从那，不可说是一或异。蕴成为我，以及那成为实有，因此产生过失。体性和世间中，因为见到，也从论典之门。
English
Furthermore, if it exists, the dependent origination is the same. If it is a permanent cause and effect, then the order is contradictory. If it is separated from the two relationships, then it is not the agent. Therefore, I abandon the act of the agent. Wanting to abandon the nature of suffering, wanting to abandon the grasping at self. Impermanence is led by time, without autonomy. Many water droplets dry up in their respective places, they will not become a river, for many impermanent things, the characteristic of being mine never exists. There is no lord, no autonomy, no permanence. Therefore, it is the place for giving happiness and suffering. When one realizes that even I do not exist, then one can avert the afflictions of the three realms. From meditating on the existence or non-existence of the selflessness of a person, one can infer liberation from samsara from existence or non-existence. From ignorance arises the view of the aggregates as a self, from that arises strong desire and hatred. If there is no view of self, even if there are other afflictions, one cannot accumulate the karma that propels rebirth. Grasping at "I", grasping at "mine", and transferring that to others, grasping as the agent. The difference of that is permanence, oneness, autonomy, viewing it as a nature that is pure, good, and unmixed. For those with inferior intellect, first is the stable awareness, thinking that it also conforms to the nature of phenomena. It is also said in the Song of Glory: The aggregates are without self, the aggregates also do not belong to me, like conceptual thoughts, those do not exist, and it is not that those do not exist. The venerable one's verses say: Preventing the self and the agent is also like this, the nature of viewing as self is not the characteristic of self, it is not situated in evil, because the characteristics are different, there is nothing other than the two, that is the arising of error. Therefore, liberation is the exhaustion of error. Just as by relying on mere delusion, beings will not realize that the nature of suffering is constant and continuous. Non-awareness, awareness itself is suffering, non-suffering, the nature of dharma is not the nature of that. When things arise and manifest relying on conditions, how do beings rely on the actions of others? Because one does not see what exists and sees what does not exist, what is this form of darkness? A person is not substantially existent, it is said to be nominally existent. Non-apprehension, inversion, and all-pervasive contamination is the cause of contamination. Because of two faults, therefore from that, it cannot be said to be one or different. The aggregates becoming the self, and that becoming substantial, therefore faults arise. In characteristics and in the world, because of seeing, also from the door of the treatises.
Chinese
木柴与火一样成为二， 不可说不应说，为了对境之缘故。 为了二者存在，产生能识之缘故， 彼非是因，为了无意义之缘故。 因此从见者起， 直至解脱之间不会改变。 如果自性是唯一， 则无常不欲，不会产生。 因此必须成立体性， 损害圆满菩提之三。 因为三过失之故，对于见等， 彼之作者非自生。 作者彼之具有因缘， 见等作者是不存在的。 因为非作者之故，因为无常之故， 一齐恒常进入之故。 见等作者， 成为自生是不应理的。 如是住与坏灭， 先前无有与无常， 以及三方亦无有之故， 成为因缘是不应理的。 从一切烦恼清净之， 状态断绝之差别， 进入与相续之差别也， 由补特伽罗而显示。 若有补特伽罗，则一切， 无勤解脱或者无解脱。 一与因和食者， 作者以及自在和， 主宰之义与常和， 烦恼与清净之处， 瑜伽士与未脱脱， 于此等视为我。 对治者智者说了十三。 此我执之对境自相续之， 五蕴是，以我之相而见。 因为错乱之故，分别念非深邃， 于他之相续与不属于相续者也， 生起执我之想是有可能的。 蕴聚一类，有时五等， 以不定之方式进入也是能见到的。 执为我所也是坏聚见， 主要于识之外，自他相续， 资具等进入，然无有决定。 彼彼之执持方式，说境实是不存在的。 未经观察，顺应世间而安立补特伽罗， 于事物之义中，何时也不存在。 唯于真实世俗中假立存在。 见者有情等也与此相同， 认为实有是错乱。 以颠倒之识，无明是具有差别的， 因为众多无明随逐之故， 一些智者也施设无明之名言， 摄为三烦恼先前已说过了。 龙树也说：如果蕴是我， 则生
English
Like firewood and fire becoming two, It cannot be said or shouldn't be said, for the sake of the object. For the sake of the existence of two, the arising of consciousness, That is not a cause, for the sake of being meaningless. Therefore, from the seer, Until liberation, it will not change. If the essence is one, Then impermanence is not desired, it will not arise. Therefore, the nature must be established, Harming the three of perfect enlightenment. Because of the three faults, for seeing, etc., Its agent is not self-born. The agent is also conditioned, The agent of seeing, etc., does not exist. Because it is not an agent, because it is impermanent, Because it always enters together. The agent of seeing, etc., It is not reasonable to be self-born. Likewise, abiding and destruction, Previously non-existent and impermanent, And because there is no third possibility, It is not reasonable to be a condition. The distinction of cutting off the state Of complete affliction and purification, And the distinction of entering and continuing, Are also shown by the person (Pudgala). If there is a person, then everything is Effortless liberation or no liberation. One and cause and eater, Agent and also freedom and The meaning of master and permanence and The place of affliction and purity, The yogi and the unliberated and liberated, These are regarded as self. The wise ones have spoken of thirteen antidotes. The object of this self-grasping is the five aggregates Of one's own continuum, seeing it as the aspect of self. Because of delusion, conceptual thought is not profound, It is possible that the notion of grasping at self Arises even in the continuum of others and what does not belong to the continuum. Aggregates are of one kind, sometimes five, etc., It is also seen that they enter in an indefinite way. Grasping at what is mine is also the view of the perishable collection, Mainly other than consciousness, one's own and others' continuums, It enters into possessions, etc., but there is no certainty. The way of grasping at this and that, it is said that the object does not exist. Without examination, in accordance with the world, a person is established, In the meaning of things, it never exists. It is only imputed to exist in mere conventional truth. Seers, sentient beings, etc., are also the same, It is a delusion to think that they exist in reality. With inverted knowledge, ignorance is distinct, Because many ignorances follow, Some wise ones also apply the term ignorance, It has already been said that it is included in the three afflictions. Nagarjuna also said: If the aggregates are self, Then birth