Chinese
如前所述，所要破斥的造作者之我，具有常、一、自在的体性，是根本不存在的。总摄这些意义是：外道徒们说，给予众生安乐和痛苦的常、一、自在的造作者是至上的我，他给与安乐和痛苦的对象，每个众生都有一个常、一、自在的补特伽罗之我。像这样，作为造作者的我，是自在、常一的，这种情况是不存在的。因为这样不存在，所以他给与安乐和痛苦的对象，常、一、自在的补特伽罗之我也不存在。像这样现量了知不存在，就能完全遣除三界的烦恼。第二，真实宣说补特伽罗无我。其中又分两个方面：宣说必须宣说补特伽罗无我的理由，以及真实宣说其中的道理。第一，有人会想，仅仅破斥外道徒们所希求的常、一、自在的造作者之我<的遍计所执之我>，有什么必要呢？对此，有特殊的必要。像造作者那样常恒、具有支配力的我，在真实存在的对境上是不存在的，执著于它的分别念也是颠倒的。造作者给与安乐和痛苦的对象，常、一、自在的补特伽罗之我，虽然在真实存在的对境上并不成立，但是，像这样执著的分别念就是补特伽罗我执。所以，首先要确定它本来就不存在。之后，如果修习补特伽罗无我的意义，就有从轮回中解脱的可能；如果不修习，就没有从轮回中解脱的可能。因此，从轮回中能否解脱，可以根据是否修习补特伽罗无我来推断。想要解脱的人们，必须努力断除补特伽罗之我，并且修习无我的意义。其中的理由是：从<无始以来串习的俱生>无明产生了缘取蕴聚的我执。无明是不了解任何事物的、心识极其愚昧、不清晰的自性。因此，它虽然不执著有我，但是，因为不了解无我的愚昧
English
As mentioned above, the self of the agent to be refuted, which has the nature of being permanent, single, and independent, never exists. The summary of these meanings is: The non-Buddhists say that the permanent, single, and independent agent who gives happiness and suffering to sentient beings is the supreme self, and that each sentient being, the object to whom he gives happiness and suffering, has a permanent, single, and independent self of the person. Like this, the self as the agent, being independent, permanent, and single, does not exist. Because it does not exist in this way, the object to whom he gives happiness and suffering, the permanent, single, and independent self of the person, also does not exist. By directly realizing that it does not exist in this way, all the afflictions of the three realms are completely reversed. Second, actually explaining the non-existence of the self of the person. This is divided into two aspects: explaining the reason why it is necessary to explain the non-existence of the self of the person, and actually explaining the reasoning behind it. First, one might think, what is the need to merely refute the permanent, single, and independent self of the agent <the imputed self> as desired by the non-Buddhists? To this, there is a special need. Such a permanent and dominating agent does not exist in reality, and the conceptual thought that grasps it is also a reversed mind. Although the permanent, single, and independent self of the person, the object to whom the agent gives happiness and suffering, is not established in reality, the conceptual thought that grasps it in this way is the grasping of the self of the person. Therefore, it must first be determined that it does not exist from the beginning. Afterwards, if one meditates on the meaning of the non-existence of the self of the person, there is the possibility of liberation from samsara; if one does not meditate on it, there is no possibility of liberation from samsara. Therefore, whether there is liberation from samsara or not can be inferred from whether one meditates on the non-existence of the self of the person. Those who desire liberation must strive to eliminate the self of the person and meditate on the meaning of non-self. The reason for this is that the grasping of the self of the view of the aggregates arises from ignorance <the co-emergent that has been accustomed to from beginningless time>. Ignorance is the nature of a mind that does not know anything, is extremely ignorant, and is unclear. Therefore, although it does not grasp that there is a self, it is the ignorance of not knowing that there is no self.
Chinese
因此，由于无明等烦恼，心对自己的蕴集合进行全面观察时，误认为其中存在我，并执着于“我”的这种有身见便会产生。例如，对于完全了解大象特征的人来说，无论向他展示其他什么动物并说“这是大象”，都不可能产生认为那是大象的错觉。但是，对于以前从未见过或了解过大象的人来说，其他人指着一种不是大象的动物说“这是大象”，就会产生认为那是大象的错觉。从有身见中会产生贪欲和嗔恨等烦恼。因为执着于“我”的缘故，会产生对“我”的贪恋，并且由于执着于“我”，也会产生将其他事物视为异己的观念，因此会对那些事物产生嗔恨。之所以说“力量强大”，是因为伴随着有身见的贪欲和嗔恨等烦恼，能够引发导致再次投生的业。如果没有我见，即使生起其他各种烦恼，也不会产生能够积聚导致再次投生的业的强大烦恼。因此，证悟真理者不会积聚新的导致投生的业，关键就在于此。此外，由于有身见，也会产生我执，以及“我的住所，我的身体”，“我的受用”等我所执。而且，我见会转移到像自在天一样的事物上，从而产生认为其是造作者的分别念。人我见的本质是：以蕴为对境，执着于“我”。其特点是执着于常、一、自在，其自性则被视为清净、美好、不混杂。这三个特点将在下文阐述，而三种自性则是从我执的执着方式来看，将“我”执着为比任何事物都清净。这是一种颠倒的认知，因为身体的自性是不净的，是由血肉之
English
Therefore, due to ignorance and other afflictions, when the mind thoroughly examines its own aggregates, it mistakenly believes that there is a self in them, and the view of the perishable aggregate that clings to "I" arises. For example, for someone who fully understands the characteristics of an elephant, no matter what other animal is shown to him and said, "This is an elephant," it is impossible to have the illusion that it is an elephant. However, for someone who has never seen or known an elephant before, if others point to an animal that is not an elephant and say, "This is an elephant," the illusion that it is an elephant will arise. From the view of the perishable aggregate, afflictions such as desire and hatred arise. Because of clinging to "I," there will be attachment to "I," and because of clinging to "I," there will also be the idea of regarding other things as different from oneself, so hatred will arise towards those things. The reason why it is said to be "powerful" is that afflictions such as desire and hatred, accompanied by the view of the perishable aggregate, can cause all the actions that lead to rebirth. If there is no self-view, even if other kinds of afflictions arise, powerful afflictions that can accumulate actions that lead to rebirth will not arise. Therefore, those who have realized the truth do not accumulate new actions that lead to rebirth, and the key lies in this. In addition, due to the view of the perishable aggregate, self-grasping also arises, as well as grasping at "my dwelling, my body," "my enjoyment," etc. Moreover, the self-view will shift to something like Ishvara, thus giving rise to the discrimination that considers it to be the creator. The essence of the personal self-view is: taking the aggregates as the object, clinging to "I." Its characteristic is clinging to permanence, oneness, and independence, and its nature is regarded as pure, good, and unmixed. These three characteristics will be explained below, and the three natures are from the perspective of the way of clinging to self-grasping, clinging to "I" as purer than anything else. This is a reversed cognition, because the nature of the body is impure, made of flesh and blood.
Chinese
小，心识为烦恼所控制，是不清净的。认为好是指在任何众生中，认为自己是好的和令人愉悦的。所谓不混合的“我”，是指不与外在事物和自己的身心集合体相混合。这样，为了阻止对人我的执着，对于那些心智低下的人，首先需要展示证明人我不存在的理由。心智低下的人是指持有邪见和犹豫不决的人。持有邪见的人是指认为人我不存在却认为存在的人。通过理智彻底驳斥他们，能够消除错误的观念。犹豫不决的人是指对人我是否存在犹豫不决的人。通过向他们展示驳斥人我的理由，能够生起确定人我不存在的知识。对于心智卓越的人，虽然不一定完全展示证明无我的理由，但如果事先运用理智，那将是非常卓越的。因此，这些证明人我不存在的理由也与法性相符。虽然依赖于证明无我的论证而确定无我的推理识不是真正的法性，但它仅仅是随顺于法性之境。因此，在人我无我的前提中，广说无常、痛苦、空性三者是广大的；作者将空性包含在人我无我之中，而不单独展示，只说无常和痛苦是中等的；只说无常是简略的。虽然也有强行解释人我无我的情况，但如果在首先展示这些前提之后再解释人我无我，那是最好的。第二，关于实际的理由，分为建立根本论典和再次解释其含义两部分。第一部分分为引用经文和引用至尊弥勒怙主的论典两部分。第一部分是，世尊从吉祥之歌中以四种承诺的方式展示了人我无我，也就是心。
English
Small, and the mind is controlled by afflictions, it is impure. To see as good is to see oneself as good and pleasing among all sentient beings. The so-called unmixed "self" refers to not being mixed with external objects and one's own body and mind aggregates. Thus, in order to prevent the clinging to the self of a person, for those with inferior minds, it is first necessary to show the reasons for proving the non-existence of the self of a person. People with inferior minds are those who hold wrong views and are indecisive. Those with wrong views are those who think that the self of a person does not exist but think it exists. By thoroughly refuting them with reason, it is possible to eliminate false notions. Those who are indecisive are those who hesitate about whether the self of a person exists or not. By showing them the reasons for refuting the self of a person, it is possible to generate the knowledge of certainty that the self of a person does not exist. For people with excellent minds, although it is not necessary to completely show the reasons for proving no-self, it would be very excellent if reason is used beforehand. Therefore, these reasons for proving the non-existence of the self of a person are also in accordance with the nature of reality. Although the inferential consciousness that determines no-self based on the argument for proving no-self is not the actual nature of reality, it is merely following the realm of the nature of reality. Therefore, in the premise of the non-self of a person, it is extensive to say all three of impermanence, suffering, and emptiness beforehand; the author includes emptiness in the non-self of a person and does not show it separately, only saying impermanence and suffering is intermediate; only saying impermanence is brief. Although there are also cases of forcibly explaining the non-self of a person, it is best to explain the non-self of a person after first showing these premises. Second, regarding the actual reason, it is divided into establishing the root text and re-explaining its meaning. The first part is divided into quoting the sutra and quoting the treatise of the venerable Maitreya, the Protector. The first part is that the Blessed One showed the non-self of a person from the Glorious Song in the manner of four vows, that is, the mind.
Chinese
具有者们以五蕴为对境执著为我，并且妄加增益，然而对于蕴的集合来说，人我完全是不存在的，这是第一个誓言。蕴也不是存在于人我之中的，因为对于一个能够独立存在的人我来说，蕴也不是以朋友或眷属的方式围绕着它的，这是第二个誓言。人我是如分别念所执著的那样不存在的，蕴也是如分别念所执著的那样不存在的，这是第三个誓言。如果这样，我和蕴两者完全不存在吗？并非在胜义谛和实有上不存在，但我和蕴也不是仅仅在假立上不存在，这是第四个誓言。前三个是以遣除增益的边，后一个是以后一个是遣除谤无的边的方式宣说的。第二是，圣者慈氏在《经庄严论》中以偈颂遮止我和作者也是这样宣说的：有情众生依于所取受的蕴，如果我执著为我的执著所取的人我存在，那么，那是以人我见之识，还是以人我增益之基蕴，还是那二者之外的其他？如果如第一种情况，以我见之识本身不是人我，因为那不具备我的相状。因为，我是常法，而这是无常法。＜如果如第二种情况＞，恶劣存在的近取五蕴也不是人我，因为那与人我的相状不相同。因为，我被认为是常、一、自在的，而蕴是无常、众多、他自在的。那二者之外的其他也是不存在的，如果那样存在，由于能够显现却不可见之故。因此，所取的人我在真实中是不存在的，然而，执著为那样存在，那就是生起了错谬。因此，以完全了知人我无我而获得解脱，也仅仅是安立在那错谬灭尽上，而不是除此之外，以一个实有、真实成立的人我，依赖于修持一个实有、真实成立的道。
English
Those who possess cling to the five aggregates as self and make additions, but for the collection of aggregates, there is absolutely no person-self, this is the first vow. The aggregates are also not in the person-self, because for a person-self that can exist independently, the aggregates are not surrounding it in the manner of friends or retinue, this is the second vow. The person-self does not exist as it is grasped by conceptual thought, and the aggregates also do not exist as they are grasped by conceptual thought, this is the third vow. If so, are both the self and the aggregates completely non-existent? Although they do not exist in ultimate truth and substance, the self and aggregates are also not merely non-existent in imputation, this is the fourth vow. The first three are spoken in the manner of eliminating the extreme of addition, and the latter is in the manner of eliminating the extreme of denial. Secondly, the venerable Maitreya in the Ornament of the Sutras also stated in verses that the self and the agent are prevented in this way: Sentient beings rely on the aggregates of grasping, if there is a person-self that is grasped by the grasping of grasping as self, then, is that the consciousness that sees the person-self, or the basis of adding to the person, the aggregates, or something other than those two? If it is like the first case, the consciousness that sees the self is not the person-self, because it does not have the characteristics of the self. Because, the self is permanent, but this is impermanent. <If it is like the second case>, the five aggregates of clinging that exist badly are also not the person-self, because that and the characteristics of the person-self are not the same. Because, the self is considered to be permanent, one, and independent, while the aggregates are impermanent, many, and dependent on others. There is also nothing other than those two, if it exists like that, it is not visible because it can appear. Therefore, the person-self to be grasped does not exist in reality, however, grasping that it exists like that is the arising of error. Therefore, obtaining liberation by completely realizing the non-self of the person is also only placed on the exhaustion of that error, and not other than that, with a real, truly established person, relying on meditating on a real, truly established path.