Chinese
在逐渐进入无我时，必须先经历无常、痛苦、空性这三者，然后才能进入无我。其原因在于，仅仅通过听闻和思考来确定无我，如果对这三者没有产生特殊的定解，那么对于无我的意义，也难以产生最终彻底、毫不颠倒的定解。虽然瑜伽士在修习无我的意义时，不一定非要先经历无常等三者，但在后来现量证悟时，在修习的阶段，必须先证悟无常、痛苦、空性。因此，无论是内外所包含的事物，还是无事物之法，所有有为法都没有任何时候是常住的机会，因此可以确定为无常。而且，这种无常不仅仅是粗大的无常，即完全的改变，而是生起的同时也在坏灭的自性，连一刹那也没有自主存在的微细无常。这样确定之后，也会证悟到痛苦，因为没有自主存在的能力，必须刹那刹那地坏灭。这是微细的痛苦，即行苦，有为法从产生的那一刻起就具有痛苦的自性。凡是具有痛苦的，就不能成为苦乐的制造者，因为自身没有自主权。这样一来，凡是无常的法，就与我和作者相违背。第二，详细阐述了证明人无我的道理。其中分为先行的道理和直接阐述证明人无我的道理两部分。第一部分包括证明一切有为法为无常、证明为痛苦、证明为空性这三点。第一点是，一切有为法都是无常的道理，对此，慈氏尊者在《大乘经庄严论》中以偈颂的形式说道，总的来说，一切有为法都与常住相违背<即无常>，内部的一切有为法都与常住相违背
English
When gradually entering into selflessness, one must first experience the three of impermanence, suffering, and emptiness, and then one can enter into selflessness. The reason for this is that, if one only establishes selflessness through hearing and thinking, if one does not generate a special understanding of these three, then it is difficult to generate a final, thorough, and non-inverted understanding of the meaning of selflessness. Although yogis do not necessarily have to experience the three of impermanence, etc., when practicing the meaning of selflessness, when later directly realizing it, in the stage of practice, one must first realize impermanence, suffering, and emptiness. Therefore, whether it is the objects included in the internal and external, or the non-object dharmas, all conditioned dharmas have no opportunity to be permanent at any time, so it can be determined as impermanent. Moreover, this impermanence is not only gross impermanence, that is, complete change, but the nature of arising and ceasing at the same time, the subtle impermanence that has no autonomy to exist even for a moment. After this is determined, one will also realize suffering, because there is no ability to exist autonomously, and one must perish moment by moment. This is subtle suffering, that is, the suffering of formation, conditioned dharmas have the nature of suffering from the moment they arise. Whatever has suffering cannot be the creator of happiness and suffering, because it has no autonomy. In this way, whatever dharma is impermanent is contradictory to self and the agent. Second, the reasons for proving the selflessness of persons are explained in detail. It is divided into two parts: the preceding reasons and the direct explanation of the reasons for proving the selflessness of persons. The first part includes proving that all conditioned dharmas are impermanent, proving that they are suffering, and proving that they are empty of agents. The first point is that all conditioned dharmas are impermanent, to this, venerable Maitreya said in the Ornament of the Great Vehicle Sutras in the form of verses, in general, all conditioned dharmas are contrary to permanence <that is, impermanent>, all internal conditioned dharmas are contrary to permanence.
Chinese
关于成立，以及成立所有外在行为与常驻相反的三者中，第一个是：一般来说，所有复合事物都不会超过一刹那而常驻，仅仅一刹那存在的说法是清净的安住方式，并且肯定连一刹那也不存在，因为是远离一切戏论的缘故。这样一来，声闻缘觉们的入定境中，所有复合事物都被视为仅仅存在一刹那。菩萨圣者的入定智慧是唯一的离戏，因此，虽然不那样看待，但在后得位中，认为所有复合事物仅仅存在一刹那，这并不矛盾。大乘经庄严论中关于成立无常的这些章节中，主要阐述了事物不会超过一刹那存在的论证。虽然实际上<存在的时间>连一刹那也不存在，而成立<大离戏>，但是，对于<不存在>这样的安立，并没有过多地阐述，而是主要阐述了不会超过一刹那存在的各种理证，这是出于需要的缘故。经文的要点是：如果所有复合事物不是刹那刹那地生灭，那么，从因产生果的方式就不可能成立。正因为如此产生，所以，所有复合事物都不是常驻的，这一点成立。也就是说，从因种子产生果苗，也是种子的刹那依次灭去，苗的刹那依次产生。对此，前派说：从因产生果并不矛盾，但是，刹那刹那地生灭则不然，因为一个事物产生后会持续很长时间。复合事物从前一刹那的因产生后一刹那的果，因此，也成立了刹那无常。此外，复合事物没有超过一刹那而存在的。如果承认那样存在，则与圣言量、作意和理证三者相违背。圣言量是，世尊说：比丘们，所有复合事物都是无常的、不稳定的、不会长久存在的、短暂的。
English
Regarding establishment, and establishing all external actions as the opposite of permanence, among the three, the first is: Generally, all compounded phenomena do not remain permanent beyond a moment. The term 'existing for just a moment' is a pure way of abiding, and certainly, they do not even exist for a moment, because they are free from all elaborations. Thus, in the meditative equipoise of Hearers and Solitary Realizers, all compounded phenomena are seen as existing for just a moment. The meditative wisdom of noble Bodhisattvas is solely free from elaboration. Therefore, although they do not see it that way, in the subsequent attainment, it is not contradictory to see all compounded phenomena as existing for just a moment. In these sections of the Great Vehicle Ornament of Sutras on establishing impermanence, the proofs that things do not remain longer than a moment are mostly presented. Although in reality, <the duration of existence> does not exist even for a moment, and <great freedom from elaboration> is established, such an establishment of <non-existence> is not discussed much. Instead, the various types of reasoning that they do not remain longer than a moment are mainly elaborated, and this is due to necessity. The main point of the text is: if all compounded phenomena did not arise and cease moment by moment, then the way of a result arising from a cause would not be possible. Because they arise in that way, it is established that all compounded phenomena are not permanent. That is, the sprout arising as a result from the seed is also the seed's moments ceasing in sequence, and the sprout's moments arising in sequence. To this, the former party says: It is not contradictory for a result to arise from a cause, but it is not the case that they arise and cease moment by moment, because a single thing arises and remains for a long time. Compounded phenomena arise from the cause of the previous moment to the result of the subsequent moment, therefore, it is also established that they are impermanent due to moments. Furthermore, compounded phenomena never exist longer than a moment. To accept that they exist in that way is contradictory to scripture, attention, and reasoning. The scripture is that the Bhagavan said: Monks, all compounded phenomena are impermanent, unstable, do not last long, and are momentary.
Chinese
哦！如果一个事物产生后，存在超过两刹那的时间，那么就会变成长期存在，而不是暂时存在，而是变成恒常的了。与心识相违背的是：如前所述，声闻和独觉的入定，以及菩萨圣者的后得位中，有为法不会存在超过一刹那，这是现量所知的缘故。与理证相违背的是：一个有为法产生后长期存在，那是无因而存在，还是由某个因使其存在？如果是前者，要么恒常存在，要么丝毫也不存在，因为无因则不依赖于任何事物。如果是后者，那个因具有使该法存在的能量吗？还是不具有？如果是后者，因为那个因不具有使之存在的能量，所以该法不能成为存在的因。如果是前者，使之存在的因不能使有为法长期存在，因为它自身也是刹那刹那坏灭且不具有存在的自性。因此，如果自身没有存在的自主权，那么它能使其他事物存在是相违背的。还有，前派说：有为法不是刹那刹那坏灭的，而是后来被坏灭的因（锤子等）破坏后才坏灭的，如果这样认为，那也是不行的，因为从产生时就开始坏灭，而坏灭的因反而是从来没有的。此外，有为法是刹那刹那生灭的，如果正在毁坏的瓶子也没有刹那刹那的生住灭三相，那么它就不是有为法了，因为它不具有有为法的特征。因此，一切有为法必定具备四种特征。对此，前派又说：如果瓶子是刹那刹那生灭的，那么应该是现量可见的，为什么不可见呢？那是因为陷入了将相似的事物误认为是一个的错觉。此外，这些内外之法最终会逐渐完全止息，这是现量所见的。
English
O! If a thing arises and exists for more than two moments, then it will become long-lasting, not temporary, but constant. What contradicts the mind is: as mentioned above, the samadhi of Hearers and Solitary Realizers, and in the post-meditation of Bodhisattva Arya, conditioned dharmas do not exist for more than a moment, because it is known by direct perception. What contradicts reasoning is: a conditioned dharma arises and exists for a long time, does it exist without a cause, or is it made to exist by a cause? If it is the former, it will either exist constantly, or it will not exist at all, because without a cause, it does not depend on anything. If it is the latter, does that cause have the energy to make that dharma exist? Or does it not have it? If it is the latter, because that cause does not have the energy to make it exist, that dharma cannot be the cause of existence. If it is the former, the cause that makes it exist cannot make the conditioned dharma exist for a long time, because it itself is also momentary and does not have the nature of existence. Therefore, if it does not have the autonomy of existence, then it is contradictory that it can make other things exist. Also, the former school says: conditioned dharmas do not perish moment by moment, but perish after being destroyed by another cause of destruction (hammer, etc.). If you think so, that is also not possible, because it perishes from the moment it arises, and the cause of destruction is never there. Furthermore, conditioned dharmas are born and destroyed moment by moment. If the vase that is being destroyed does not have the three characteristics of arising, abiding, and ceasing moment by moment, then it is not a conditioned dharma, because it does not have the characteristics of a conditioned dharma. Therefore, all conditioned dharmas must have four characteristics. To this, the former school says again: If the vase is born and destroyed moment by moment, then it should be directly visible, why is it not visible? That is because it has fallen into the illusion of mistaking similar things as one. Furthermore, these internal and external dharmas will eventually gradually cease completely, which is directly perceived.
Chinese
又因为见到（事物）坏灭的缘故，也成立是刹那性。如果第二个刹那不灭，第三个刹那也不灭，最终也不会坏灭的缘故。此外，因为见到庄稼和年龄等完全变化的缘故，也成立是刹那性。如果不是刹那刹那地变化，后来完全变化也无法确定的缘故。内部的识是刹那无常，一切自宗和他宗也除了少数之外，大多数都是承认的。因为识成立是刹那无常，所以它的处所根境等也是成立刹那无常的。因为根境等是识刹那的因的缘故。因此，从刹那的因产生刹那的果是合理的。从不是刹那的因产生刹那无常的果是不合理的缘故。此外，根境等是识刹那的果的缘故，根境等是被识刹那所摄持的缘故，识刹那是根境等的主因的缘故，成立是刹那无常。其中的理由也如骑乘的马不走，骑乘者自己走是不可能的缘故。此外，依靠修道，心相续完全清净的缘故，也成立是刹那性。如果心的垢染不是刹那刹那地清净，后来也不会完全清净的缘故。或者，对心获得自在者，观想显现为黄金，在那里显现等是随心清净而行的缘故。此外，成立是刹那性。从众生共同的罪业的力量，外器世界变得恶劣不清净，从善业的力量，外器变成美好等是随众生而行的缘故。第二，成立内部的行是刹那性，是从十四种生的方面来成立的。即在胎中的时候最初的生，然后次第渐渐增大的生，以及从增长的四种因的方面，众生的身体增长的生，增长的四种是
English
Also, because of seeing (things) perish, it is also established as momentary. If the second moment does not cease, and the third moment does not cease, then ultimately it will not perish. Furthermore, because of seeing crops and ages completely change, it is also established as momentary. If it does not change moment by moment, then later complete change cannot be determined. The inner consciousness is momentary and impermanent, which is mostly accepted by all self-schools and also by some non-Buddhists. Because consciousness is established as momentary and impermanent, its places, sense faculties, and objects are also established as momentary and impermanent. Because the sense faculties and objects are the cause of that momentary consciousness. Therefore, it is reasonable for a momentary cause to produce a momentary effect. It is unreasonable for a non-momentary cause to produce a momentary and impermanent effect. Furthermore, because the sense faculties and objects are the result of that momentary consciousness, because the sense faculties and objects are grasped by that momentary consciousness, and because that momentary consciousness is the lordly cause of the sense faculties and objects, it is established as momentary and impermanent. The reason for this is that just as a riding horse does not go, it is impossible for the rider himself to go. Furthermore, relying on the path of meditation, the mind stream becomes completely purified of defilements, which also establishes it as momentary. If the defilements of the mind are not purified moment by moment, then later it will not be completely purified. Or, for those who have gained mastery over the mind, if they meditate on appearances as gold, then appearances and so on follow the purification of the mind. Furthermore, it is established as momentary. From the power of the common sins of sentient beings, the outer world becomes bad and impure, and from the power of virtue, the outer world becomes good, and so on, following sentient beings. Second, establishing the inner formations as momentary is done through fourteen kinds of births: the first birth in the womb, then the gradual increase in size, and the growth of sentient beings' bodies through the four causes of growth. The four kinds of growth are: