English
Where to grasp. The third is, grasping by gathering many things into one, and the fourth is, grasping by dividing one thing into many, and so on. The fifth is, in short, with regard to the state of ultimate reality, grasping that there are conventional conditioned dharmas is precisely grasping onto the self of phenomena. Moreover, even if one does not actually grasp with the thought of "it is" through conceptualization, because it appears as true, the appearance itself is called grasping as true. For example, when the eye consciousness sees form and the ear consciousness hears sound, they are established as manifest grasping of form and manifest grasping of sound, and so on. The aforementioned fluctuating conceptualization refers to bodhisattvas abiding on the impure seven grounds. In their post-meditation, although they do not conceptualize with the thought of "it is" regarding conventional dharmas, there is an appearance of truth. However, for those in the state of the three pure grounds where the conceptualization of phenomena is unwavering, although conventional dharmas appear, there is no appearance of truth. The mere arising of appearance is due to the power of the previous appearance and grasping as true. Therefore, it is considered that the appearance is tainted by a portion of the grasping of the self of phenomena. For that reason, if one abandons this mere conventional appearance, it is considered to be the sole ultimate appearance, which is the perfect Buddha. The way to abandon it is like when the center of the sun is covered by the stages of Rahu, all these appearances merely become gradually less clear, but they do not become smaller. Similarly, the way to abandon conventional appearances is that from the first to the tenth ground, these gradually transform into other ways of <freedom from elaboration in the realm of phenomena>, and the appearance becomes better and better. It is not that these conventional dharmas are gradually collected from the end, becoming smaller and smaller, and eventually disappearing. Rather, at the end of the ten grounds, all these conventional appearances are abandoned simultaneously in <non-duality and union>. Furthermore, these conventional dharmas are not grasped as true, and for the time being, the grasping of mere appearance as illusory is not negated, because the grasping as illusory is
Chinese
为了成为真实执着的无上对治。然而总的来说，因为是执着于法之我，所以在最终的时候是要断除的。胜义界执为真实，也在等持无分别的时候<因为界与智慧是同味，除此之外没有其他>是要断除的。其理由也是因为所执境<如来藏的自性>是无实的缘故。执着它为真实不是断除<离戏唯一上的真实执着本身>，而是与认为是分别念相关联的缘故。并且，<真实执着>它<与实情相符的>是进入无分别的障碍的缘故<必须彻底>断除。其他<后得分别的>情况，在心进入状态的时候，胜义界<从自身来说不空>执为真实不是要断除的，因为<法界>它<真实>执着于此是进入事物实情的缘故。其理由是，世俗显现声执为真实，是烦恼生起的助伴和基础。例如，对敌人产生嗔恨，也是因为没有认识到所缘境敌人是无实的，而执着为真实，从而产生嗔恨。这个胜义界执为真实，与成为烦恼生起助伴的那个相违背，因为依靠胜义界执为真实，贪等烦恼永远不会生起。不仅如此，那些的对治成为增长菩提之法的因，因为知道胜义界被佛陀的一切功德所庄严，从而生起信心，并且一切有情的心之自性也同样安住于此，对于没有如此领悟的有情生起悲心等，成为生起和增长无量清净善法的因。因此，胜义界的智慧在状态上成立为真实的，不是法我，执着它为真实也不是法我执，如果执着胜义界为不真实，那就会变成邪见。第二，成立法无我的理路
English
In order to become the unsurpassed antidote to grasping at things as real. However, in general, because it is clinging to the self of phenomena, it must be abandoned at the ultimate time. Grasping the ultimate realm as true is also to be abandoned during the time of equipoise without conceptualization <because the realm and wisdom are of one taste, and there is nothing else besides that>. The reason for this is also because the object of grasping <the essence of the Sugata-garbha> is unreal. Grasping it as true is not abandoning <the very grasping at truth on the single, free from elaboration>, but is related to thinking that it is conceptualization. Moreover, <grasping at truth> it <in accordance with the state of affairs> is an obstacle to entering non-conceptualization, so it must be abandoned <completely>. Other <post-attainment discriminating> situations, when the mind enters the state, grasping the ultimate realm <not empty from its own side> as true is not to be abandoned, because <the Dharma realm> it <true> grasping at this is entering the reality of things. The reason for this is that grasping the conventional appearance and sound as true is the assistant and basis for the arising of afflictions. For example, anger arises towards an enemy, also because the object of focus, the enemy, is not recognized as unreal, but is grasped as true, and thus anger arises. This grasping of the ultimate realm as true is contrary to that which becomes an assistant for the arising of afflictions, because relying on grasping the ultimate realm as true, afflictions such as desire will never arise. Moreover, those antidotes become the cause of increasing the Dharma of enlightenment, because knowing that the ultimate realm is adorned with all the qualities of the Buddha, faith arises, and the nature of the minds of all sentient beings also abides in the same way, and compassion arises for sentient beings who have not realized this, etc., becoming the cause of generating and increasing the immeasurable collection of pure virtuous Dharmas. Therefore, the wisdom of the ultimate realm, established as true in its state, is not a self of phenomena, and grasping it as true is not a grasping of the self of phenomena, and if one grasps the ultimate realm as untrue, it will become a wrong view. Second, the reasoning for establishing the absence of self of phenomena.
Chinese
在讲解中，分为以立誓的方式简要提示，以及详细讲解论证法无我的推理两部分。第一部分是：为了简要地阐述从论证法无我的各种大型论著中广泛论述的内容，将略作讲解。第二部分分为：讲解确定所考察的各种事物皆为无实的推理，以及讲解遮止周遍的戏论的推理两部分。第一部分又分为详细讲解和总结要义两部分。详细讲解又分为：论证事物总相为无实，论证类别总相为无实，论证名与义的关系为无实，论证粗大相续为无实，以及论证二时为无实这五部分。第一部分是：对于任何事物，执著于彼的分别念的执著方式的所取分，称为事物总相。例如，执著“是瓶子”的分别念的执著方式的所取分，并非瓶子本身，而是仅在意识领域中排除非瓶子的部分，即是分别念的执著方式的所取分，因此，称之为瓶子的事物总相。如此一来，火的事物总相之类的总相，与其它事物无关，并且与所依赖的事物，例如，火的总相与火本身也无关。如果与火有关，那么火的事物总相就必须能够发挥火的作用，即焚烧，但事实上并非如此，这是显而易见的。此外，即使火的事物总相不能发挥火的实际作用，但如果它能够对火的因、果，或者颜色、形状等任何一种特性有所助益，那么它就应该能够发挥作用，然而，火的总相却对这些都毫无作用，因此，它不能发挥作用。更何况它不是非颠倒识的体验对象，甚至也不是颠倒识的体验对象，并且也没有内外等任何处所。因此，除了意识分别念的假立之外，没有看到它的存在，所以它不是实有。然而，兔子角等不存在的事物
English
In the explanation, there are two parts: briefly indicating by way of a vow, and explaining in detail the reasoning for establishing the selflessness of phenomena. The first part is: In order to briefly explain the contents widely discussed in various large treatises on the reasoning for establishing the selflessness of phenomena, a slight explanation will be given. The second part is divided into two parts: explaining the reasoning for determining that all kinds of objects of investigation are unreal, and explaining the reasoning for preventing the proliferation of pervasions. The first part is further divided into detailed explanation and summarizing the essentials. The detailed explanation is further divided into five parts: establishing the general object as unreal, establishing the general category as unreal, establishing the relationship between name and object as unreal, establishing the coarse continuum as unreal, and establishing the two times as unreal. The first part is: For any phenomenon, the apprehended aspect of the way of grasping of the discriminating mind that grasps it as such is called the general object. For example, the apprehended aspect of the way of grasping of the discriminating mind that grasps "it is a pot" is not the pot itself, but only the part that excludes what is not a pot in the field of consciousness, which is the apprehended aspect of the way of grasping of the discriminating mind, therefore, it is called the general object of the pot. In this way, general characteristics such as the general object of fire are unrelated to other objects, and are also unrelated to the object on which they depend, for example, the general of fire is also unrelated to fire itself. If it is related to it, then the general object of fire must be able to perform the function of fire, that is, to burn, but in fact it is not, which is obvious. Furthermore, even if the general object of fire cannot perform the actual function of fire, if it can benefit any of the characteristics of the cause, effect, or color, shape, etc. of that fire, then it should be able to function, but the general of fire does not act on any of these, therefore, it cannot function. Moreover, let alone being an object of experience of non-erroneous consciousness, it is not even an object of experience of erroneous consciousness, and there is no place where it exists, such as inside or outside. Therefore, since it is not seen to exist other than by the imputation of conceptual mind, it is not substantially existent. However, non-existent things such as rabbit horns
Chinese
以及不相似的原因。是由于依赖于事物的非事物之故。第二，对于任何法，都有一个共同的“总”，它似乎独立于许多与其同类的法，这种显现被称为“类总”。例如，金瓶、银瓶和土瓶这三者，似乎有一个名为“瓶”的共同属性。然而，这仅仅是心识分别念的推测，并非真实存在。因为存在于金瓶中的“瓶”的属性，即金质的鼓腹、收颈、储水的功能，只存在于金瓶本身，而不会转移到银瓶等其他瓶子上。同样，银瓶的特性，即银质的鼓腹、收颈、储水的功能，只存在于银瓶本身，而不会转移到金瓶上。金瓶和银瓶等每一个瓶子，都不存在一个独立于自身之外的“总瓶”。如果存在这样一个独立于每一个瓶子的“总瓶”，那么对于像金瓶这样的事物，就既有金瓶本身，又有一个独立于它的“总瓶”，从而导致存在两个瓶子等谬论。即使它们各自独立，但对于它们共同的“总瓶”也永远无法成立。因此，它并非真实存在，而仅仅是心识分别念的推测。第三，将名和义二者执为一体的分别念，是导致当下贪嗔、苦乐等错觉的主要原因。例如，他人赞美或贬低的言辞，会在心中产生苦乐感受，这也是由于不了解名义无关联而产生的。因此，对于作为所诠释之基础的任何事物，心识分别念会赋予各种名称，这些名称与事物本身没有任何关联，却被执着为名义具有关联。这种显现声音之“总”的分别念，仅仅是心识的假立。其原因在于，例如，具有角和垂胡的事物是“义”，而称之为“牛”是“名”，名无法真实触及义，因此二者之间没有任何关联。
English
And the reasons for dissimilarity. It is due to the non-thing that depends on the thing. Second, for any dharma, there is a common "universal" that seems to exist separately from those dharmas that are of the same kind, and this appearance is called "class universal." For example, it seems that there is a dharma called "vase" that is common to the three: gold vase, silver vase, and clay vase. However, this is merely a speculation of the discriminating mind, and it is not truly existent. Because the attribute of "vase" that exists in the gold vase, that is, the function of the gold's bulging belly, constricted neck, and water storage, exists only in the gold vase itself, and will not transfer to other vases such as the silver vase. Similarly, the characteristic of the silver vase, that is, the function of the silver's bulging belly, constricted neck, and water storage, exists only in the silver vase itself, and will not transfer to the gold vase. There is no "universal vase" that exists separately from each of the gold vase and silver vase, etc. If there were such a "universal vase" that exists separately from each vase, then for something like a gold vase, there would be both the gold vase itself and a "universal vase" separate from it, thus leading to the fallacy of there being two vases, etc. Even if they are each independent, the common "universal vase" for them can never be established. Therefore, it is not truly existent, but merely a speculation of the discriminating mind. Third, the discriminating mind that grasps name and meaning as one is the main cause of the current delusions of attachment, aversion, pleasure, and pain. For example, the words of praise or criticism from others cause feelings of pleasure and pain in the mind, and this is also due to not understanding that name and meaning are unrelated. Therefore, for whatever thing is the basis of imputation, the discriminating mind gives various names, and although these names have no connection with the thing itself, they are grasped as having a connection between name and meaning. This discriminating mind that perceives the "universal" of sound is merely a fabrication of the mind. The reason for this is that, for example, the thing that has horns and dewlap is the "meaning," and calling it "cow" is the "name." The name cannot actually touch the meaning, so there is no connection between the two.