English
Because it is the non-inverted Dharma, it is also correct. Although liberation cannot be attained by this alone, it is the basis of all paths to liberation. If the happiness of the heavenly realms can be achieved by practicing the acceptance and rejection of the results of actions of body and speech, then is it permissible to think that one can do without the view of believing in karma and its results? It is not so. If one does not have faith in karma and its results, one will be mixed with wrong views, or mixed with the habits of wrong views. Because one is driven by wrong views, even if one performs virtuous deeds that have been diligently practiced, because they are driven by wrong views, all the virtuous deeds one has done will be diminished and will not become powerful. Moreover, because the ripening of wrong views overwhelms with great force, the fruit of that small virtuous deed will also become invisible, resulting in an unpleasant, that is, inauspicious ripening. If we analyze its result slightly: even if it is driven by wrong views, because it is a virtuous deed, its own ripening result will not be an inauspicious suffering, because only the fruit of happiness arises from the cause of virtue. Even so, one should consider that the ripening of wrong views has such great power that the fruit of that small virtuous deed cannot manifest. Now is the second part, explaining the Noble Path with its fruits. It is divided into two parts: extensive explanation and concise summary. The first part is further divided into: extensively explaining the Path of Seeing with its subsequent meanings, and explaining the fruit—Nirvana—with its cause—the Path of Meditation. The first part is further divided into: explaining the actual Path of Seeing, and extensively explaining the subsequent meanings. The first part has four points, the first is the exhortation to abandon the four inversions: People are neither truly happy nor at ease, impermanent, selfless, and impure, know this. Those who have not established mindfulness, their view of the four inversions is like rotten wood. Here, to briefly summarize: to grasp impurity as purity, to grasp suffering as happiness, to grasp impermanence as permanence, to grasp selflessness as self, these are the four inverted views. Their antidote, the four mindfulnesses, is, as stated in the Abhidharma: Body, feelings, mind, and phenomena, are thoroughly examined with two characteristics. That is, knowing the body to be of an impure nature is the mindfulness of the body.
Chinese
无论任何感受都知晓为痛苦，这是感受忆念安住；以心为主的所有的有为法都知晓为坏灭且无常，这是心忆念安住；对于所知，知晓一切有自性的法都是无我的，这是法忆念安住。这些各自也知晓作者等是空性，具有空性的体性。此处断除对治的结合方式是，首先以颠倒的见解，以身忆念安住来断除；第二以感受忆念安住；第三以心忆念安住；第四以法忆念安住来断除。这四种忆念安住，虽然从最初的资粮道时就应该修习，但在此见道时特别说明，是就现量见到的角度而言，即获得具有四种忆念安住体性的智慧，以及断除四种颠倒的种子，是在见道中，因此在此处宣说。经文的意义是，以人世间来代表所有的轮回，即使凡夫不能以分别念来证悟，但如实地，所有有漏轮回的法都是不适意且痛苦的，所有有为法都是无常的，无论任何法都是无我的，并且要知晓和认识到蕴是不净的自性。其原因在于，不具备忆念安住的补特伽罗们，以四种颠倒的见解来扰乱自相续，成为产生各种轮回痛苦的巨大根源。经中说色不是我，即我，与色不相应，我不在色中，色不在我中，同样，其余四蕴也要证悟为空性。经中说色不是我或我所，即色与我不是一体，色与我不相应，就像人和他的财产一样，彼此不相互依存。我也不依赖于色而存在，就像不依赖而存在一样，我中色也不像藤蔓依附于土地一样存在，即色不是从我中产生，同样，感受和
English
Knowing all feelings, whatever they may be, as suffering is feeling mindfulness; knowing all conditioned phenomena, with mind as the main thing, as decaying and impermanent is mind mindfulness. Knowing that all phenomena with inherent existence in objects of knowledge are selfless is dharma mindfulness. Each of these also knows that the agent, etc., is emptiness, having the nature of emptiness. The way to combine abandonment and remedy here is that the first of the inverted views is abandoned by body mindfulness, the second by feeling mindfulness, the third by mind mindfulness, and the fourth by dharma mindfulness. These four mindfulnesses, although they should be meditated on from the time of the path of accumulation for beginners, are specifically mentioned here at the time of the path of seeing because they are based on manifest seeing, that is, obtaining the wisdom that has the characteristics of the four mindfulnesses and abandoning the seeds of the four inversions is in the path of seeing, so it is taught here. The meaning of the text is that the human world represents all of samsara, and although ordinary people cannot realize it with their minds, the true state of affairs is that all contaminated samsaric dharmas are unpleasant and painful, all conditioned things are impermanent, all dharmas whatsoever are selfless, and the aggregates should be known and recognized as being of an impure nature. The reason for this is that individuals who do not have mindfulness are disturbed by the four inverted views, becoming a great source of various sufferings of samsara. It is said that form is not self, that is, self, not associated with form, self does not exist in form, form does not exist in self, similarly, the remaining four aggregates should also be realized as emptiness. It is said that form is not me or mine, that is, form and self are not one entity, form and self are not associated, just as a person and his property do not depend on each other. I do not rely on form and exist, just as I do not rely on it, and form in me does not exist like a vine relying on the earth, that is, form is not born from me, similarly, feeling and
Chinese
对于受、想、行等也同样适用。识不是我的自性，识不是与我相关联而存在，识中无我，我中无识。应证悟五蕴皆空，无我。此时略述总义的结论：需要断除的，是执我；断除的方法，是证悟无我的智慧。其中第一点，又分自性、差别、分类。第一点自性是：以近取五蕴为对境，执著“我”为自我的心识。第二点差别是：将“我”执著为常、一、自在的自性。例如，执著“我”过去做了什么，未来要做什么，这是执著“我”为常；认为只有“我”最重要，只有“我”能从恐惧中解脱，这是执著“我”为与众不同的单一自性；认为“我”是独立存在的，不依赖于任何事物，这是执著“我”为自在。分类是：从执著色蕴为我，到执著识蕴为我，这五种是真实的执我。同样，将五蕴的差别与之结合，例如，色蕴与我相关联等五种，色蕴中有我等五种，我中有色蕴等五种，这十五种是执著为我所有。总而言之，共有二十种坏聚见。第二点，断除的方法是证悟无我的智慧：了知诸法实相中本来就无我，这就是证悟无我。那么，诸法实相中无我的道理是什么呢？如《中观根本慧论》所说：“如果五蕴是我，就应有生灭；如果五蕴与我相异，就应不具五蕴的自性。”意思是说，眼等识以及善、非善、无记的分别念等心所的集合，并不能了知“我”，也不能显现或执著“我”。只有执著“我”的分别念，才能了知、显现和执著“我”。如果“我”真实存在，就必须与执著“我”的分别念相符。然而，近取五蕴是无常的，具有生灭的自性，因此五蕴不是“我”。
English
The same applies to feeling, perception, and mental formations. Consciousness is not the nature of self; consciousness does not exist in relation to self; there is no self in consciousness; there is no consciousness in self. May you realize that the five aggregates are empty and without self. Now, to briefly state the conclusion of the general meaning: What needs to be abandoned is the clinging to self; the method of abandonment is the wisdom of realizing no-self. Among these, the first point is further divided into nature, distinction, and classification. The first point, nature, is: the consciousness that takes the five aggregates of appropriation as its object and clings to "I" as self. The second point, distinction, is: the self that is falsely imputed as permanent, singular, and independent. For example, clinging to the idea that "I" did this in the past, and will do this in the future, is clinging to "I" as permanent; thinking that only "I" am important, only "I" can be liberated from fear, is clinging to "I" as a unique and distinct self; believing that "I" exists independently, not relying on anything, is clinging to "I" as independent. Classification is: from clinging to the form aggregate as self, to clinging to the consciousness aggregate as self, these five are the actual clinging to self. Similarly, combining the distinctions of the five aggregates with it, for example, the five kinds of form aggregate being related to self, the five kinds of self existing in form aggregate, the five kinds of form aggregate existing in self, these fifteen are clinging to as belonging to self. In summary, there are twenty views of the destructible aggregate. The second point, the method of abandonment, is the wisdom of realizing no-self: knowing that there is inherently no self in the true nature of phenomena, this is realizing no-self. So, what is the reason for no-self in the true nature of phenomena? As stated in the Root Wisdom of the Middle Way: "If the aggregates were the self, they would have arising and ceasing; if the aggregates were different from the self, they would not possess the nature of the aggregates." This means that the collection of consciousnesses such as eye consciousness, and mental factors such as virtuous, non-virtuous, and unspecified discriminations, cannot know "I", nor can they manifest or cling to "I". Only the discrimination that clings to "I" can know, manifest, and cling to "I". If "I" truly existed, it would have to conform to the way of the discrimination that clings to "I". However, the five aggregates of appropriation are impermanent and have the nature of arising and ceasing, therefore the five aggregates are not "I".
Chinese
那么，我必须是生灭之物。由于执我的心将我执为常，这与事实不符，所以蕴不是我。我不是与蕴分离的，蕴也不是痛苦的。如果蕴是痛苦的，那么“我是痛苦的”，以及“眼睛看见色，我看见色”等，都是指向蕴的。由于执我的方式存在，这是显而易见的。因此，与蕴分离的事物肯定不是我。此外，如果每个蕴都是我，那么就会有多个我。如果一个蕴是我，而其他蕴不是我，这种区分也是不合理的。这种理解应该扩展到原子层面。总的来说，蕴也不是我，因为与每个个体分离的总体是不存在的。如果蕴不是我，那么我就会变成无实体的。如果我是无实体的，那么“我”这个词就不会用于无实体的作者和体验果报者。如果我是无实体的，那么我就会在现实中不存在。二元之外的第三种可能性暂时是不可见和未知的。因此，所谓的“人我”是指向取蕴，由于错误地认为它是存在的，所以只是凡夫俗子的虚构。通过认识到它在现实中根本不存在，并进行冥想，执我就会逐渐减弱。在见道时，对无我的直接认识会从根本上扭转执我。关于空性，如作者的空性等，有如下阐述：蕴不是由意愿产生，不是由时间产生，不是由自性产生，不是由自性本质产生，不是由自在天产生，也不是无因的。智慧、业和贪爱产生了知识的宝藏。五取蕴是：色蕴、受蕴、想蕴、行蕴、识蕴。虽然色蕴有无数种分类，但有十种是主要的：眼根、耳根、鼻根、舌根、身根的界或处，即五种内在的色法；以及色、声、香、味、触的界或处，即外在的色法。
English
So, I must be something that is born and dies. Since the mind of self-grasping holds me to be permanent, which is inconsistent with reality, the aggregates are not self. I am not separate from the aggregates, and the aggregates are not suffering. If the aggregates were suffering, then statements like "I am suffering," and "The eye sees form, I see form," would be directed at the aggregates. Since the way of grasping at self exists, which is manifestly experienced, something separate from the aggregates is definitely not self. Furthermore, if each aggregate were the self, then there would be multiple selves. The distinction that one aggregate is the self while others are not is also unreasonable. This understanding should be extended down to the level of atoms. In general, the aggregates are also not self, because a general entity separate from each individual does not exist. If the aggregates are not self, then I would become non-existent. If I were non-existent, then the term "I" would not apply to a non-existent agent and experiencer of karmic results. If I were non-existent, then I would not exist in reality. The third possibility beyond duality is temporarily unseen and unknown. Therefore, the so-called "self of a person" refers to the aggregates of appropriation, and is merely a fabrication by ordinary people who mistakenly believe it to exist. By recognizing that it does not exist at all in reality, and meditating on this, self-grasping gradually weakens. On the path of seeing, the direct realization of selflessness fundamentally reverses self-grasping. Regarding emptiness, such as the emptiness of the agent, it is explained as follows: The aggregates are not from volition, not from time, not from nature, not from intrinsic essence, not from a lord, and not without cause. Wisdom, karma, and craving are the source of the treasury of knowledge. The five aggregates of appropriation are: the aggregate of form, the aggregate of feeling, the aggregate of perception, the aggregate of mental formations, and the aggregate of consciousness. Although there are endless classifications of the aggregate of form, there are ten that are primarily established: the sense faculties of the eye, ear, nose, tongue, and body are the realms or sources, which are the five internal forms; and the realms or sources of form, sound, smell, taste, and touch, which are the external forms.