Chinese
此外，由于人我不是有形的，因此，身体的灵魂，即上方、下方和中间等，以及不可能存在于一个地方。此外，就像依赖于土地的草木一样，我和色蕴二者，也不是所依和能依的关系。如果那样的话，就像依赖于土地的草木会随着土地的生长和衰败而生长和衰败一样，我也会随着色蕴的生长和衰败而生长和衰败，但并没有发现那样的情况。总的来说，色蕴的生长和衰败并不一定导致我的生长和衰败，因为外在的色蕴也有生长和衰败。此外，如果身心二者聚合的总体仅仅是人我，那也是不行的，如果色蕴是我，那么心就不是我，因为色蕴和心二者彼此的体性相违。同样地，如果心是我，那么色蕴是我也是相违的，因为二者体性相违。连接两种无我的先后关系是：像上面所说的那样修习人无我的方式，大小乘都有，因为这是所有佛陀教法的见解。如果缺乏这样的共性，那么无论如何守护戒律，安住于忍辱等善行，也不是进入了佛陀的教法，仅仅是安住于一般的善行而已。大乘不共的道上所修习的见解是法无我，一般来说，一旦圆满修习了法无我，人无我也就随之领悟，因为它包含在其中。此外，有些经部中说：菩萨们不应修习人无我。因此，说菩萨们不能修习人无我是不合理的，那个经的密意是，菩萨们不应修习执着于蕴，仅仅遮止其上的我、我的，这种有相的人无我，或者说，是人无我的邪
English
Furthermore, since the self of a person is not form, the soul of the body, i.e., above, below, and in between, etc., and it is not possible to exist in one place. Furthermore, just as dependent grass and trees rely on the supporting ground, the self and form are not related as the supported and the supporter. If that were the case, just as the dependent grass and trees grow and decay according to the growth and decay of the supporting ground, the self would also have to grow and decay according to the growth and decay of form, but such a thing is not observed. In general, the growth and decay of form does not necessarily lead to the growth and decay of the self, because external forms also have growth and decay. Furthermore, if the mere aggregate of the union of body and mind were the self of a person, that would also be impossible, for if form were the self, then mind would not be the self, because form and mind are mutually contradictory in nature. Similarly, if mind were the self, then form being the self would also be contradictory, because the two are contradictory in nature. The connection between the two non-selves, earlier and later, is as follows: This way of meditating on the absence of a person's self, as shown above, is present in all vehicles, both great and small, because this is the view of all the Buddha's teachings. If one does not possess such a commonality, then no matter how one observes morality, abides in patience, etc., in virtuous actions, one has not entered the Buddha's teachings, but is merely abiding in general virtuous actions. The view to be cultivated on the uncommon path of the Great Vehicle is the absence of self of phenomena, and in general, once the absence of self of phenomena has been fully cultivated, the absence of self of a person will also be realized, because it is included within it. Furthermore, in some sutras it is said: Bodhisattvas should not meditate on the absence of self of a person. Therefore, it is unreasonable to say that Bodhisattvas cannot meditate on the absence of self of a person, the intention of that sutra is that Bodhisattvas should not meditate on such a characterized absence of self of a person that merely clings to the aggregates as signs and only negates the self and mine on them, or that it is a wrong view of the absence of self of a person.
Chinese
不必在地上修习，因为它属于法无我的范畴，考虑到修习它就会变成修习另一个。第二，关于法无我的阐述，分为对所破的法我执的认定，以及阐述成立法无我的理证两部分。第一部分又分为五点：阐述法我执的名称，认定其执持方式的所执持之物，阐述依凭法我执而舍弃常断二边的方法，揭示法我执的增益，以及对它的意义进行辨别。第一点是：法我执、对实有的执着、对真实的执着、以及对实物的执着，这些都是名称的不同说法。如果这样，那么执持为非实有之物，怎么会变成执持实有呢？如果认为那不是法我执，那么执持为无有也包含在执持为有的范畴之内，因为无有执只是执持名言而已，实际上没有任何执持的对境，因此没有可执持之物。例如，执持一个瓶子为无有，虽然执持的方式是无有执，但它是依赖于实物瓶子，而执持它为无有的缘故，包含在执持实有之内。又如，以空性无遮为对境，执持它为无有，虽然对境和执持的方式两者都是非实有，但执持它为无有也只是执持名言而已，因此也属于有执的范畴。第二点是：如果存在自性成立的、独立的有为法，那么就称之为法我。第三点是：如果心识执持任何一个有为法，它不是在第一个刹那就坏灭，而是在第二个刹那也恒常存在，那就是执持常有。如果仅仅执持第一个刹那和第二个刹那的时间，也算是常有见。如果执持它存在更长的时间，比如年月等，那更不用说就是执持常有了。如果认为任何一个有为法，先前真实存在，后来灭绝，那就是执持断见。但那些也不是执持为真实存在，而是在非真实的错觉显现中，对仅仅是长期存在的显现
English
There is no need to meditate on the ground, because it belongs to the category of the selflessness of phenomena, considering that meditating on it will become meditating on the other. Secondly, regarding the explanation of the selflessness of phenomena, it is divided into two parts: identifying the object to be refuted, the clinging to the self of phenomena, and explaining the reasoning for establishing the selflessness of phenomena. The first part is further divided into five points: explaining the different names of the clinging to the self of phenomena, identifying the object of clinging in its manner of clinging, explaining the method of abandoning the extremes of permanence and annihilation based on the clinging to the self of phenomena, revealing the increase of the clinging to the self of phenomena, and distinguishing its meaning. The first point is: the clinging to the self of phenomena, attachment to entities, clinging to truth, and clinging to things are all different names. If that is the case, how can clinging to non-entities become clinging to entities? If it is thought that it is not the clinging to the self of phenomena, then clinging to non-existence is also included in the category of clinging to existence, because clinging to non-existence is merely clinging to terms. In reality, there is no object to be clung to, so there is nothing to cling to. For example, clinging to a vase as non-existent, although the manner of clinging is clinging to non-existence, it relies on the entity of the vase and clings to it as non-existent, so it is included in the clinging to entities. Furthermore, taking emptiness as a non-affirming negation as an object, clinging to it as non-existent, although both the object and the manner of clinging are non-entities, clinging to it as non-existent is merely clinging to terms, so it also belongs to the category of clinging to existence. The second point is: if there exists a self-established, independent conditioned phenomenon, then it is called the self of phenomena. The third point is: if the mind clings to any conditioned phenomenon that does not perish in the first moment but remains permanent even in the second moment, that is clinging to permanence. If one clings to it as existing only for the duration of the first and second moments, that is also a view of permanence. If one clings to it as existing for a longer time, such as years and months, then there is no need to mention that it is clinging to permanence. If one believes that any conditioned phenomenon that previously existed as a true entity later ceases to exist, that is considered clinging to annihilation. But those are not clinging to it as truly existent, but in the false appearance of non-truth, to the appearance of merely existing for a long time.
Chinese
并且，即使由此后来生起止息的显现，也不会变成常断的过失。再者，断除常断之边的一种方式是，以胜义谛的观察理智融入心的时候，认为世俗的诸法以实有成立而存在，是常边；认为胜义谛的法界完全不存在，或者认为不是真实存在，是断边。再者，安立常断之边的另一种方式是，当现量无分别智慧<以教证和理证>成立时，<因为是离戏的缘故>，虽然没有在任何处所执著的分别，但是，在成立无分别智慧<存在>时，执著有进入障碍的处所等，所有以总的方面观察而执著的立宗分别都是常边；执著没有世俗等，所有以分别<决断>的方面观察而破立的分别都是断边。总的来说，<胜义谛中不存在>的遮破和<世俗谛中存在>的安立，所有这些在胜义实物的实相上根本不存在，因此，那个和那个仅仅是名言而已。这样一来，那么所显示的常断之边三个次第都包含在法的我执之中，实际上，作者和业以及所作，也就是三轮的分别念，要知道全部都是与法的我执相顺的。第四，对于如此的法我执进行区分，有执著的分别和不执著的分别两种，其中第一种，就是认为是声义混杂执著的分别念。第二种又分为与执著的分别念相关联和不相关联两种，这两种从初地到十地之间获得的菩萨们的心相续中存在，其中不清净的安住于七地者，有与执著相关联的分别念摇动，清净的安住于三地者，有与执著不相关联的分别念不摇动。执著的分别念又可以分为，本体上分别，差别上分别，总的分别，和个别分别四种。第一种，例如，像认为瓶子一样地执著；第二种，它的差别大小和好坏等。
English
And, even if the appearance of cessation arises from this later, it will not become the fault of permanence and annihilation. Furthermore, one way to eliminate the extremes of permanence and annihilation is that when the reasoning that examines the ultimate truth enters the mind, considering that all phenomena of conventional truth exist as truly established is the extreme of permanence; considering that the realm of ultimate truth does not exist at all, or considering that it is not truly existent, is the extreme of annihilation. Furthermore, another way to establish the extremes of permanence and annihilation is that when direct non-conceptual wisdom is established <by scripture and reasoning>, <because it is free from elaboration>, although there is no conceptualization that grasps at anything, when establishing the existence of non-conceptual wisdom, grasping that there are places to enter obstacles, etc., all assertions and conceptualizations that grasp in a general way are the extreme of permanence; grasping that there is no conventional truth, etc., all negations and conceptualizations that grasp in a <decisive> way are the extreme of annihilation. In general, the negation of <non-existence in ultimate truth> and the establishment of <existence in conventional truth>, all of these do not exist at all in the reality of ultimate objects, therefore, that and that are merely terms. In this way, then the three stages of the extremes of permanence and annihilation that have been shown are all included in the self-grasping of phenomena, and in reality, the agent, the action, and the object, that is, all the conceptualizations of the three spheres, must be known to be in accordance with the self-grasping of phenomena. Fourth, dividing such self-grasping of phenomena, there are two types: grasping conceptualization and non-grasping conceptualization. The first is the conceptualization that thinks it is a mixed grasping of sound and meaning. The second is divided into two types: related to grasping conceptualization and unrelated. These two exist in the mind-streams of bodhisattvas who have attained from the first bhumi to the tenth bhumi. Among them, those who abide in the impure seven bhumis have fluctuating conceptualizations related to grasping, and those who abide in the pure three bhumis have non-fluctuating conceptualizations unrelated to grasping. Grasping conceptualization can also be divided into four types: conceptualization of the essence, conceptualization of the distinction, general conceptualization, and individual conceptualization. The first is, for example, grasping something as a pot; the second is its distinction of size and good or bad, etc.
Chinese
于何处执著。第三是，将众多事物聚集为一而执著，第四是，将一事物分解为多而执著，诸如此类。第五是，总之，对于胜义实物的状态，执著于有世俗有为法，这即是执著于法我。不仅如此，即使没有以“是”的想法进行分别念而实际执著，但因为显现为真实，所以将显现本身执著为真实，例如，眼识见到色，耳识听到声等，安立为现量执色，现量执声等。以上所说的动摇的分别念，是指处于不净七地的菩萨们，在后得位时，对于世俗的法，虽然没有以“是”的想法进行分别念，但会有显现为真实的情况。而对于法分别念不动的清净三地的状态，虽然会显现世俗的法，但不会显现为真实。仅仅是显现的产生，也是由于之前显现为真实并执著的力量所致，因此，认为该显现也是被法我执著的一部分所沾染。因为这个原因，如果舍弃这种仅仅是世俗显现的事物，那么就会认为是唯一的胜义显现，即圆满的佛陀。舍弃它的方式是，例如，当太阳的中心被罗睺的次第遮蔽时，所显现的这些形象都只是逐渐变得不清晰而已，并不是这些形象逐渐变小。同样，舍弃世俗显现的方式也是，从第一地到第十地，这些逐渐转变为其他<法界离戏>的方式，显现变得越来越好，而不是这些世俗的法从末端逐渐被收集，变得越来越小，最终消失。而是在十地相续的最后，这些世俗的显现全部同时<二无二双运>舍弃。另外，这些世俗的法不是执著为真实的，暂时也不否定仅仅显现为如幻的执著，因为如幻的执著是