Chinese
我将变成坏灭者。如果（我）与蕴不同，将变成没有蕴的体性。如果神即是人，那么就将变成常恒。如果人异于神，那么就将变成无常。取蕴本身不是我，它们是生起和坏灭的。被取（蕴）如何，能成为取者呢？（《ཛཾ》+ 我不是取蕴，除此之外，没有其他的道理。）士夫不是地，不是水，不是火，不是风，不是虚空，不是识，不是一切，除此之外，士夫又是什么呢？《百论》中也说：如果内我不是女人，不是男，不是非男非女，那时，除了无知之外，你认为我是什么？男人不是我，因为（男女）形体不同。女人和非男非女也应如是理解。体性相违，事物怎么会是一个呢？如果贪欲者是我，那么离贪者就不会是我。如果系缚者是我，那么就不是解脱者。如果体性相违也是，那么地等也，不是太过分成为我了吗？如果那仅仅是，那么种种相违。因为感受而体验，体验者不是我。如果是我的话，那么拿者是手，行者是脚，但那不是拿和行。因为见到业是由身语意所作，如果不是我所作，为何体验果报？因为没有与部分不同的集合，所以身语意永远不是我。如果是一切，那么就是他者、无常、错乱。因为变成众多，所以我不是存在。如果是周遍的方式，周遍者是一个，如果与之前所说的过失和周遍者不一，那么我就不会体验苦乐。与善恶等不相关联，业果和，系缚解脱等，在那上面也不会有。如果供养是我，功德和善知识也，我的意识会趋入供养。如同山的想法没有差别一样。从论藏的方式来说，所谓我，是魔的心。你是变成见者。诸行蕴是空性的，这里面没有有情。如同在肢体的集合上，依靠而称作车一样。同样依靠诸蕴，就称作世俗有情。为了殊胜的他者之义，并且，因为是具有生灭之智的缘故。
English
I shall become a destroyer. If (I) am different from the aggregates, I shall become without the nature of aggregates. If the god is the same as the person, then it will become permanent. If the person is different from the god, then it will become impermanent. The aggregates themselves are not me, they are arising and ceasing. How can what is taken (aggregates) become the taker? ((ཛཾ)+ I am not the aggregates, there is no other reason for this.) The person is not earth, not water, not fire, not wind, not space, not consciousness, not everything, what else is the person besides that? It is also said in the Hundred Treatises: If the inner self is not a woman, not a man, not a hermaphrodite, then, besides ignorance, what do you think I am? A man is not me, because (men and women) have different forms. Women and hermaphrodites should also be understood in the same way. How can things with contradictory natures be one? If the greedy one is me, then the non-greedy one will not be me. If the bound one is me, then it is not the liberated one. If contradictory natures are also the case, then isn't it too much for earth and so on to become me? If that is only it, then various contradictions. Because experiencing through feeling, the experiencer is not me. If it is me, then the taker is the hand, the goer is the foot, but that is not taking and going. Because it is seen that karma is done by body, speech, and mind, if it is not done by me, why do I experience the result? Because there is no collection different from the parts, body, speech, and mind are never me. If it is everything, then it is other, impermanent, confused. Because it becomes many, I am not existent. If it is the way of pervading, the pervader is one, if it is not one with the previously mentioned faults and the pervader, then I will not experience happiness and suffering. Unrelated to good and evil, etc., karmic results and, bondage, liberation, etc., will not be on that. If offering is me, merit and spiritual friends also, my consciousness will tend to offering. Just like the idea of a mountain has no difference. From the way of the pitaka, what is called me is the mind of Mara. You have become a seer. The conditioned aggregates are empty, there are no sentient beings in this. Just as on the collection of limbs, relying on it, it is called a chariot. Likewise, relying on the aggregates, it is called a conventional sentient being. For the sake of the supreme other, and, because it is the wisdom of having birth and death.
Chinese
從眾生的這種權力等中，我知曉自我是不同的。如果身體是自我，則會被個別分開；如果心是自我，也會區分心和心所。如果與兩者都不同，則尋找內外。如果僅僅是集合的總體，則沒有實質。對於自我來說，擁有身體是不允許的，因為具有特徵，以及因果、所依和能依、所有者的關係。任何一個都不合理，因為有過失。特徵先前已被遮止，不是相互產生。如果產生，則是不恆常的，同樣會依賴於其他。如果身體是所依，則自我是生和滅。如果自我是所依，則身體會變成恆常。自我和身體相互存在，認為是所有者的關係。在色法中，自我內外都無法確定。如果自我存在於色法中，則分離是矛盾的。自我做了自我，在這裡取得色法等的權力。如果需要，就那樣，如果不需要，因為不是色法。與上下等和同一處所不相容。不像草木依賴於土地一樣，同樣，增長和衰退等也無法確定。即使是作者也不確定，因為存在於外境。如果身體和心識的總體是自我，也是不允許的，因為色法和心識如果是一個，另一個則會相違。如此，人無我在大小乘中都存在。大乘不共的道中，所修習的是法無我。法我執著於事物，真執和物執是名稱的不同說法。無有執著僅僅是執著名稱，因為在無有上沒有執著的因，所以包含在有中。如果以自性存在，則稱為法我。最初和第二個的時、處是常，先前認為是真實存在，滅亡是斷滅。不是真實的，僅僅是顯現，沒有常斷。安住的方式，心識時，在世俗中認為有是常。在勝義中，認為無有是斷滅邊。在不分別時，進入障礙的階段。認為有等是成立的常，認為無是破除的斷。一切破除和成立在勝義諦中都不存在。這些都包含在法我執著之中。實際上，三輪的一切分別，應知都是與其相順的。如果區分，則有執著的分別和無分別兩種。第二種也有與執著相關和不相關兩種。獲得了地的無執著，有動搖和不動搖，那是在清淨的地上才有的。那種執著的分別也有自性分別，以及差別、總合和區分等說法。 總（攝頌）
English
From the power of beings and so on, I know that the self is different. If the body is the self, then it is separated individually; if the mind is the self, then mind and mental factors are also distinguished. If it is different from both, then search inside and outside. If it is just a general aggregate, then there is no substance. For the self, having a body is not permissible because it has characteristics, and the relationship of cause and effect, support and supported, and owner. None of them are reasonable because there are faults. Characteristics have been previously negated, not mutually produced. If produced, then it is impermanent, and likewise dependent on others. If the body is the support, then the self is birth and death. If the self is the support, then the body would become permanent. Self and body exist mutually, thinking it is the relationship of owner. In form, the self cannot be determined inside or outside. If the self exists in form, then separation is contradictory. The self made the self, and here takes the power of form and so on. If needed, then that's it, if not needed, because it is not form. It is not compatible with above and below, etc., and the same place. It is not like grass and trees relying on the earth, likewise, growth and decline, etc., cannot be determined. Even the agent is not certain, because it exists in external objects. If the aggregate of body and mind is the self, it is also not permissible, because if form and mind are one, the other would be contradictory. Thus, the selflessness of the person exists in both the Great and Small Vehicles. In the uncommon path of the Great Vehicle, what is practiced is the selflessness of phenomena. Grasping onto the self of phenomena is attachment to things, and grasping onto truth and grasping onto things are different ways of saying the same name. Grasping onto non-existence is just grasping onto a name, because there is no cause for grasping onto non-existence, so it is included in existence. If it exists by nature, then it is called the self of phenomena. The time and place of the first and second are permanent, previously thought to be truly existent, and destruction is annihilation. It is not true, just an appearance, there is no permanence or annihilation. The way of abiding, in the mind, in the conventional, thinking that existence is permanence. In the ultimate, thinking that non-existence is the extreme of annihilation. In non-discrimination, the stage of entering obstacles. Thinking that existence, etc., is the established permanence, thinking that non-existence is the refuted annihilation. All refutation and establishment do not exist in the ultimate truth. All of these are included in the grasping of the self of phenomena. In reality, all the discriminations of the three circles should be known to be in accordance with it. If distinguished, there are two types: discrimination with attachment and non-discrimination. The second also has two types: related to attachment and unrelated. Having attained the ground, there is no attachment, there is wavering and non-wavering, that is only on the pure ground. That discrimination of attachment also has the discrimination of self-nature, as well as difference, aggregation, and distinction, etc. Summary.
Chinese
对于显现的状况，执著于法存在，一旦显现为真实，就称之为执著。对于法的分别念不会动摇，虽然显现却不显现为真实，显现也是先前力量所致，因此，认为是执著法我的一个部分，因此，如果断除这个，就圆满了成佛。即使执著于非真实的幻相，暂时也不否认，总的来说就像执著法我一样。胜义谛的真实执著，在入定的时候断除，其他时候则不然，因为已经进入了实相。执著于世俗谛的真实，是烦恼的军队，这与此相违，产生并增长信心等。智慧的真实成立，不是法的我，如果执著那个为不存在，那就是邪见。现在稍微讲一点道理，总的来说，总相不依赖于其他事物，也不依赖于所依的实物，火的总相能够起到火的作用，燃烧或者对那个原因那个结果的差别有益处吗？即使是作用的能力，因为那个上面没有，所以不能起作用，不能感受，没有处所，除了分别念之外没有见到，因此不存在。金瓶存在于瓶子上，瓶子的法不跑到其他地方，银等其他的瓶子的法不在那个上面，每一个各自之外没有总的瓶子，即使颠倒，总的也不成立，因此不存在。在名称之前没有名称的意识，没有意义就会改变，意义是先前就有的，像名称多一样，意义也会变多，一个进入其他的不能进入没有原因，因为一个名称的缘故，很多意义变成一个。如果先前没有，色等就会变成不能见，在没有观察之前，也会变成名称的意识，因此名称和意义没有关系，是不能说的。理自在所说：手等摇动，一切都，会摇动，因此是相违的。业不能成为一个，在其他地方就成立是不同的。一个被遮蔽，一切都，会被遮蔽，或者不被遮蔽，就会被见到，一个被颜色改变，改变或者不改变就会被觉察。因此聚合不是一个存在。寂天菩萨也说：相续和聚合，就像花环军队等一样是虚假的。如果过去的事物存在，就会再次产生，并且再次坏灭，如果未来的事物存在，那就是自己的原因先前已经存在，再次产生结果，现在也产生结果吗？如果过去是原因，就会被火烧毁。
English
Regarding the state of affairs, there is attachment to the existence of phenomena. Once it appears as real, it is called attachment. The conceptualization of phenomena does not waver, although it appears, it does not appear as real. The appearance is also due to the power of the previous, therefore, it is considered a part of the attachment to the self of phenomena. Therefore, if this is abandoned, it is the completion of Buddhahood. Even attachment to unreal illusions is not temporarily denied, generally it is like attachment to the self of phenomena. The true attachment of ultimate truth is abandoned during meditative equipoise, but not at other times, because one has entered the true state. Attachment to the truth of conventional truth is the army of afflictions, which contradicts this, generating and increasing faith and so on. The true establishment of wisdom is not the self of phenomena, if one clings to that as non-existent, that is wrong view. Now I will explain a little bit of reasoning, in general, universals do not depend on other things, nor do they depend on the object on which they rely. Does the universal of fire have the function of fire, burning, or is it beneficial to the difference between that cause and that result? Even if it is the ability to function, because it is not on that, it cannot function, cannot be felt, has no place, and is not seen except for conceptualization, therefore it does not exist. A gold vase exists on the vase, the dharma of the vase does not go to other places, the dharma of other vases such as silver is not on that, there is no general vase other than each one, even if it is reversed, the general is not established, therefore it does not exist. Before the name, there is no consciousness of the name, without meaning it will change, the meaning is already there, like many names, the meaning will also become many, one entering the other cannot enter without a reason, because of one name, many meanings become one. If there was nothing before, forms etc. would become invisible, even before being examined, it would also become the consciousness of the name, therefore the name and meaning are not related, and cannot be said. As said by the Lord of Reasoning: If hands etc. move, everything will, move, therefore it is contradictory. Karma cannot be one, in other places it is established as different. If one is obscured, everything will, be obscured, or if not obscured, it will be seen, if one is changed by color, changing or not changing will be perceived. Therefore, the aggregate is not one existence. Shantideva also said: The continuum and the aggregate are false like garlands, armies, etc. If past things exist, they will be produced again, and destroyed again, if future things exist, then their own cause has already existed before, will they produce results again, will they produce results now? If the past is the cause, it will be burned by fire.