English
This is called clinging to permanence. When the thought of "I" arises, it appears that among the inner and outer phenomena, there is a self-nature that does not mix with anything else and can stand independently. This is clinging to "one." Just as reason enjoys, or matter or cycles, appear as if one is the master, this is called clinging to autonomy. Although the way of clinging is to cling in that way, it is not actually established as such. If the self (Atman, आत्मन्, ātman, 我) were permanent, then if the self experienced happiness once, it should always be happy, and if it experienced suffering once, it should always suffer. If one is initially bound in samsara, then there is no possibility of later liberation. If one is in a state of later liberation, then one should not have experienced samsara before. Therefore, the alternation of happiness and suffering, and the separate occurrences of bondage and liberation, prove that there is no permanent self. Being one is also unreasonable, because the so-called self seems to exist in one's own body and mind aggregates, but the eye is not the self, nor are the ear, nose, tongue, body, and mind. If each of these were the self, then there would be many. If each is not the self, then the self cannot be found. Furthermore, if the self were the aggregates, then the self would be impermanent. If the self were different from the aggregates, then what is seen by the eye consciousness should be seen by the self; what is touched by the body should be touched by the self, and it is contradictory to have such a concept. Therefore, the "I" with a single nature is not established. Because being one is not established, autonomy is not established. In particular, since all actions are manifestly seen to depend on conditions, an autonomous self is impossible. Furthermore, the self is not established outside the aggregates, nor does the self exist within the aggregates. Each aggregate is not the self, nor is there a self in the space left after removing the aggregates. There is also no self in the generality of the aggregates, because the generality separate from each one is not established. Therefore, the so-called self is merely imputed by the mind, merely an illusion, and completely inverted. In reality, there is no self-nature established, and one should meditate in this way. The third point of contemplation. / / To meditate on the selflessness of the person, one can divide the points of contemplation into several parts according to one's capacity. Now, the selflessness of phenomena is explained. The so-called phenomena refer to the aggregates, elements, and sense bases. For these, there are not only imputations by the mind, but also real things that can stand independently.
Chinese
如果存在，那它本应是法的“我”，但这样的情况根本不可能存在，所以一切法都没有法的“我”。虽然如此，但为了消除从无始轮回以来，将蕴、界、处执著为自性成立的分别念，所以必须修习法无我。其中，首先要修习自相续的蕴无自性。而这之中的首要，是观察自相续所摄的色蕴，即身体的法。看似是各种事物聚集在一起，然后给这个整体安立一个共同的名称“身体”，并认为存在一个与名称相符的事物。除非是被颠倒的智慧所执持，否则情况并非如此。首先，对于这个身体来说，眼睛、耳朵、鼻子、舌头和身体的诸根也各不相同。与诸根不相同的，作为诸根所依的躯干也各自独立。头、颈、胸、背、腰、胃、腹、双肩、双臂、双肘、双手腕、双手、双臀、双腿、双脚，以及五脏六腑等内脏和九窍等各种各样的东西聚集在一起，这样思维。因此，所谓的“身体”只是由分别念假立的，并非真实存在。如果它们中的每一个都是身体，那么就会变成有很多身体。如果每一个都不是，那么就找不到身体。如果认为只是聚合，那么因为没有独立于每一个之外的聚合，所以除了分别念假立之外，什么也没有。第四十四个修习次第。 再次，由色蕴所摄的这个身体并非真实成立，因为四肢、上下、头、胸、腹、内脏可以分为九个部分。如果认为每一个部分都成立，那也不成立，因为每一个部分又可以分为三个部分等等。如果认为每一个部分都是真实的，那也不真实，因为会逐渐分解为指节大小。如果认为每一个指节大小的部分都成立，那也不成立，因为每一个部分又可以分解为七个芥子大小。而每一个芥子大小的部分也不真实，因为七个七个地分解到虱子大小，最后分解为尘埃、阳光中的微尘、牛毛尘、羊毛尘、兔毛尘、水尘和铁尘，前者的七分之七的量会变成后者的量。
English
If it existed, it should be the "self" of phenomena, but such a thing is impossible, so all phenomena are without a self of phenomena. Even so, in order to eliminate the conceptual thoughts that grasp the aggregates, elements, and sources as being self-established from beginningless samsara, it is necessary to meditate on the absence of self of phenomena. Among these, first, one must meditate on the absence of inherent existence of one's own continuum's aggregates. And the primary thing within that is to look at the form aggregate, the body's phenomena, which is included in one's own continuum. It seems like various things are gathered together, and then a common name "body" is given to this whole, and one thinks that there is a thing that corresponds to the name. Unless it is held by inverted wisdom, the situation is not like that. First, for this body, the faculties of the eyes, ears, nose, tongue, and body are also different. The trunk, which is the basis of the faculties and is not the same as the faculties, is also separate. Head, neck, chest, back, waist, stomach, abdomen, two shoulders, two arms, two elbows, two wrists, two hands, two hips, two legs, two feet, and the internal organs such as the five viscera and six bowels, and the nine orifices, etc., are gathered together, and one thinks like that. Therefore, the so-called "body" is only imputed by conceptual thought and is not truly existent. If each of them is the body, then it will become many bodies. If each of them is not, then the body cannot be found. If one thinks that it is just an aggregation, then because there is no aggregation other than each one, it is gone, except for what is imputed by conceptual thought. The forty-fourth meditation session. Again, this body, which is included in the form aggregate, is not truly established, because the four limbs, upper and lower parts, head, chest, abdomen, and internal organs can be divided into nine parts. If one thinks that each part is established, it is not established, because each part can be divided into three parts, etc. If one thinks that each part is real, it is not real, because it gradually decomposes into the size of a knuckle. If one thinks that each part the size of a knuckle is established, it is not established, because each part can be divided into seven mustard seeds. And each part the size of a mustard seed is also not real, because it is divided into seven sevens to the size of a louse, and finally decomposes into dust, dust in sunlight, cow hair dust, sheep wool dust, rabbit hair dust, water dust, and iron dust, and seven-sevenths of the former amount becomes the latter amount.
Chinese
如果认为每个铁微尘是真实的，那是不真实的。铁微尘的长度有七个微尘。即使这样也没有成立，因为每个微尘有七个极微尘。如果将这些七倍的长度、宽度、大小和高度全部加起来，那么每当粉碎前一个时，后一个就有三百四十三。长度上有七个，宽度上也有那么多，所以变成四十九，高度上也有七个。第五十五个观修点。 如果认为每个极微尘都是真实成立的，那是不成立的。因为每个极微尘都显现出每个方向，以及向上向下看的每个部分，总共六个部分。而且必须有一个中心部分，因为如果没有那个，就无法开始看东看西等等。这样，如果将这七个部分中的每一个都同样地分开，那么它也不会成立。这样无限地分开，就没有尽头。因此，所谓的身体只是心识假立的，实际上并没有成立。因此，仅仅是显现而没有停止，就像幻觉一样。自性从一开始就没有在任何地方成立。因此，这些事物如果这样，就不会成立为一个。因为它没有成立为一个，所以也不会成立为多个。因为必须从成立为一个的许多事物积累起来才能成立为多个。第五十六个观修点。 那么，如果色身不真实，心是否真实呢？如果分析心，那么看到形状和听到声音等等，主要是各种识。八识聚各自存在，因此，识的蕴也分解成多个而消失。感受快乐、痛苦、中庸等等存在于感受中，因此，感受也没有成立为一个。执持高低好坏各种名称意义等等存在于想中，因此，对于那个也没有确定为一个。其余的贪欲、嗔恨、信仰等等，通过心识将许多不同的分别念加在一起，仅仅是假立为行而已，所谓的心也没有成立为一个，因为一个没有成立，所以也不会成立为多个，这样观修。第五十七个观修点。 现在，所有这些知识的类别，除了这个明明白白、清清楚楚的显现之外，没有什么是能够独立存在的。例如，就像水面上显现山和岩石的倒影一样。如果观察这个明明白白的显现，那么过去的念头已经停止
English
If you think that each iron dust is true, it is not true. The length of an iron dust has seven atoms. Even that is not established, because each atom has seven extremely small dusts. If you add up all these sevenfold length, width, size, and height, then whenever you crush the previous one, the latter has three hundred and forty-three. There are seven in length, and that much in width, so it becomes forty-nine, and there are also seven in height. The fifty-fifth point of contemplation. If you think that each extremely small dust is truly established, it is not established. Because each extremely small dust appears in each direction, and each part that looks up and down, a total of six parts. And there must be a central part, because without that, you cannot start looking east and west, etc. Thus, if each of these seven parts is divided in the same way, then it will not be established either. Dividing it infinitely like this, there is no end. Therefore, the so-called body is only mentally fabricated, but in reality it is not established at all. Therefore, it is merely appearing without ceasing, like an illusion. Its nature has not been established anywhere from the beginning. Therefore, these things, if they are like this, will not be established as one. Because it is not established as one, it will not be established as many either. Because many must be established from accumulating many things that are established as one. The fifty-sixth point of contemplation. Then, if the physical body is not true, is the mind true? If you analyze the mind, then seeing shapes and hearing sounds, etc., are mainly various consciousnesses. The eight aggregates of consciousness exist separately, therefore, the aggregate of consciousness also dissolves into many and disappears. Experiencing happiness, suffering, equanimity, etc., exists in feeling, therefore, feeling is also not established as one. Holding various names and meanings of high and low, good and bad, etc., exists in perception, therefore, there is no determination as one for that either. The remaining desire, hatred, faith, etc., are merely fabricated as formations by mentally adding together many different thoughts, and the so-called mind is also not established as one, because one is not established, so it will not be established as many either, thus contemplate. The fifty-seventh point of contemplation. Now, all these categories of knowledge, apart from this clear and distinct manifestation, there is nothing that can stand independently. For example, it is like the reflection of mountains and rocks appearing on the water. If you look at this clear manifestation, then the past mind has ceased
Chinese
没有。未来的心未生故无。现在的觉知，即使不做刹那，也无从自身成立为真实，因为仅仅一个刹那，也有与前一刹那相连的生起之分，与后一刹那相连的灭去之分，以及处于中间的安住之分，故而散乱。若观察其当中的部分，则三分等等无有穷尽地分析，则会走向无边。任何单独的自性都无法成立。一不成，则多不成立等等如前。此为第五十八个修习次第。 由此已确定了自相续的蕴无有真实。现在，如自己以身心所摄的五蕴已确定为无有真实那样，一切有情的身心五蕴也与之相同。特别是对于像怨敌仇恨或亲友慈爱这样，强烈生起烦恼的对境，特别专注地观修。如观察自己的身体一样，也观察他们的身体。如观察自己的心名言的蕴一样，也观察他们的心，因此，所谓某某人和某某人，这些都只是由分别念假立，颠倒地执着为那个有情而已。实际上，在任何地方都无法成立，如同幻化一般，如此修习。由此类推一切，进行修习。这被称为将有情的一切都修为空性，此为第五十九个修习次第。 而且，不仅有情众生，外器世界也不真实。如三千大千世界毁灭为空性，同样，空总聚，四大洲，像赡部洲，一个王国，一由旬，一俱卢舍，一拃，一平方肘，一指节，乃至一粒麦子，到极微尘之间进行分析，则前前不成立。即使是极微尘，也如先前一样进行分析，最终任何都无法成立。一不成，则多不成立等等如前。总之，像这个和这个一样。这是房屋。这是田地。这是谷物。这是财物。这是庄稼。同样，对于山、平原、水和王国等等的执着，也只是显现为非真实存在的聚合。