English
Those actions and afflictions do not arise from objects, because for those who are free from desire, objects exist, but those (actions and afflictions) do not. Then, from what do they arise? It is said: Actions and afflictions arise from conceptualization. Actions and afflictions arise from conceptualizations that are the nature of distinguishing between what is pleasing and displeasing, because if these (distinctions) exist, they will arise. Here, it should be known that if something exists and something arises, then it is the cause of that thing. For example, if a seed exists, a sprout will arise. Similarly, if there is non-virtuous, improper attention, which is called conceptualization, then actions and afflictions will also arise. This shows the example of following. If there is no conceptualization for someone, then these (actions and afflictions) will not arise either, such as the continuum of an Arya. This shows the opposite example. In order to show the nature of actions and afflictions, among them, action is the manifest activity of the mind associated with an afflicted mind, and the engagement of body and speech that is aroused by it. Afflictions are those that afflict the continuum of sentient beings, such as desire and so on. In order to show from what these conceptualizations arise, it is said that the conceptualizations that are the cause of actions and afflictions arise from elaboration, therefore they arise from elaboration. That is to say, they arise from elaboration that is the nature of clinging to conventional truth. In order to show by what elaboration is ceased, it is said that elaboration is ceased by emptiness. This is to say, through realization (of emptiness). In order to show the meaning that through the realization of emptiness, elaboration will be ceased, it is said that through the realization of the nature of the selflessness of phenomena, it will be ceased. This shows that through the realization of the nature of the selflessness of phenomena, which is emptiness, elaboration will be ceased. Or, regarding "Through emptiness, it will be ceased," emptiness is knowing emptiness, knowing emptiness arises
Chinese
如果生起了知晓法无自性之体性空性，则会息灭戏论，这是说，像这样，证悟法无自性之体性空性，以及生起知晓空性，由此息灭戏论，这是不共声闻等的解脱，是唯独修习法无自性的果，是无上智慧。如果仅仅是见到人无我，就能成就平息由分别可爱与不可爱所生的业和烦恼，那么，见到法无自性就变得没有意义了，这是说，对方认为，三乘的解脱是共同的，而且仅仅是见到人无我就会迷惑，因此，见到法无自性就变得没有意义了，这是他们的说法。为了回答他们的说法，这里解释说，那是不合理的，因为想要连根拔除包括习气在内的所有烦恼之网，而且，不见到法无自性是不可能的，以及，对于非烦恼性的无明，也应该通过对治自生智慧，通达所有法的对境如所有性来断除，因此，见到法无自性并非没有意义。虽然三乘的解脱是共同的，并且仅仅是见到人无我就可以成就，但是，无上乘认为，众生的成就之究竟是由圆满智慧和圆满断证来区分的。圆满智慧是由连根拔除包括习气在内的所有烦恼之网来区分的，而且，不见到法无自性是不可能的。圆满断证是由断除非烦恼性的无明来区分的，对于这种无明，应该通过对治自生智慧，通达所有法的对境如所有性来断除，因此，见到法无自性
English
If the understanding of emptiness, the nature of the selflessness of phenomena, arises, then elaboration will cease. This means that, in this way, realizing emptiness, the nature of the selflessness of phenomena, and the arising of the understanding of emptiness, thereby ceasing elaboration, is a liberation that is not shared with the Hearers and others. It is the result of meditating solely on the selflessness of phenomena, which is unsurpassed wisdom. If merely seeing the selflessness of the person is enough to pacify the karma and afflictions arising from discriminating between the pleasant and the unpleasant, then seeing the selflessness of phenomena becomes meaningless. This is to say that the opponents think that the liberation of the three vehicles is common, and that merely seeing the selflessness of the person is enough to be deluded, so seeing the selflessness of phenomena becomes meaningless. To answer this, it is explained here that it is not reasonable, because one wants to uproot the entire net of afflictions, including their imprints, and because it is impossible not to see the selflessness of phenomena. Also, non-afflictive ignorance should be abandoned by the antidote of self-arisen wisdom, which understands the objects of all phenomena as they are. Therefore, seeing the selflessness of phenomena is not meaningless. Although the liberation of the three vehicles is common, and can be achieved merely by seeing the selflessness of the person, the unsurpassed vehicle considers that the ultimate achievement of beings is distinguished by perfect wisdom and perfect abandonment. Perfect wisdom is distinguished by uprooting the entire net of afflictions, including their imprints, and it is impossible not to see the selflessness of phenomena. Perfect abandonment is distinguished by abandoning non-afflictive ignorance, for which one should abandon the antidote of self-arisen wisdom, which understands the objects of all phenomena as they are. Therefore, seeing the selflessness of phenomena
Chinese
从这扇门，为了获得以智慧圆满和断证圆满而彻底区分的无上果位，见到法无我不会变得毫无意义。因此，像这样，一切戏论完全寂灭的自性，空性即是解脱，这是总结。大乘的涅槃是了知有为法为空性，这是总结性的词语。为了阐明那本身的来源是圣天论师所造，就像那样。总之，法是不害，涅槃是空性，如是说此二者唯一，如来们所说。如是说，如来们对于这大乘，简而言之，善法是不害众生，这显示了世俗谛。涅槃是了知有为法为空性，这显示了胜义谛。因此，简而言之，对于这大乘，意义的所缘是汇集于那二者唯一，如是说，因此，像这样，一切戏论完全寂灭的自性，空性即是涅槃。第六十一卷。一些外道说：对此，您的导师在经部中说：我的怙主即是我自己，谁将成为其他的怙主？贤者自己善调伏，也能获得天界。如是说。同样地，众生进入轮回，不能从痛苦中解脱。也如是说。因此，对于您说无我，先前的承诺会造成损害。因此，驳斥我的后推论是不成立的。像这样，在阐述色无我本身时，此处其他的外道没有见到其他的过失，就说会对承诺造成损害，这是他们的言辞。对于他们这样说的回答，就是在此处通过解释来说明：哪些众生因诽谤因果的见解而智慧衰退，说没有此世，没有来世，善作和恶作之业的果
English
From this gate, in order to attain the unsurpassed fruit thoroughly distinguished by the perfection of wisdom and the perfection of abandonment, seeing the selflessness of phenomena will not become meaningless. Therefore, like this, the nature of emptiness, where all elaborations are completely pacified, is liberation, this is the conclusion. The Nirvana of the Great Vehicle is knowing conditioned phenomena as emptiness, this is the concluding word. In order to clarify that the source of that itself is made by the master Aryadeva, just like that. In short, the Dharma is non-harming, Nirvana is emptiness, thus it is said that these two are the only ones, as spoken by the Tathagatas. Thus it is said, the Tathagatas, for this Great Vehicle, in short, the virtuous Dharma is non-harming to sentient beings, this shows the conventional truth. Nirvana is knowing conditioned phenomena as emptiness, this shows the ultimate truth. Therefore, in short, for this Great Vehicle, the object of meaning is gathered into those two alone, thus it is said, therefore, like this, the nature of emptiness, where all elaborations are completely pacified, is Nirvana. Sixty-first fascicle. Some non-Buddhists said: Regarding this, your teacher said in the Sutra Pitaka: My protector is myself, who will become another protector? The wise one, well-tamed himself, will also attain the heavens. Thus it is said. Similarly, sentient beings who have entered Samsara will not be liberated from suffering. It is also said like that. Therefore, for you who say there is no self, the previous promise will cause harm. Therefore, the subsequent inference refuting the self is not established. Like this, while explaining the selflessness of form itself, here other non-Buddhists, not seeing other faults, say that it will cause harm to the promise, these are their words. The answer to their saying that is explained here through explanation: Those sentient beings whose intelligence is diminished by the view of slandering cause and effect, saying there is no this world, there is no other world, the results of good and bad actions
Chinese
也没有成熟。对于“众生没有化生”之说，那些执着于此，经常不善，专注于明显积聚之事的意念者，都住在恶趣大悬崖边上。因此，佛陀薄伽梵想要利益他们，具有利益他人的誓愿，依靠心和心所的相续，看到未来他们的相续不会断绝，以世俗谛的力量，也安立“我存在”，因此，也安立了“我”。这样说了。有些众生执着于“我是常恒的，遍一切处的，对于善与不善的行为有自主权的，是享受者”。他们以我见之绳索束缚心，没有生起对身体、感官和意识境的我无我的见解，虽然以禅定、三摩地和等持的力量走得很远，就像鸟的脚被绳子束缚，即使飞得很远也会掉下来一样，他们领悟到无法从出生等痛苦中解脱。因此，为了通过斩断我见之绳索来平息痛苦，也开示了五蕴无我，因此，也开示了无我。这样说了。对于那些积累了广大的善根，根器成熟，信奉深广之法， 对于通达一切智智的甘露之器般的开示，他们领悟到有为法自性空性，如梦、幻术和水月，因此，开示了胜义中既无我，也无非我，因此，诸佛开示说：我和非我，皆不存在。这样说了，意思是说，因为我和非我，作为分别的所依，实物是不存在的。因此，如是宣说了，因为在名言中承认了我，所以不违背所承认的，这是因为佛陀薄伽梵自己为了世俗调伏的缘故，也开示了我的存在。
English
There is no maturation either. For those who are attached to the statement that "sentient beings do not arise miraculously," those who are constantly unwholesome, and whose minds are devoted to manifestly accumulating things, dwell on the edge of the great abyss of the lower realms. Therefore, the Buddhas, the Bhagavat, wishing to benefit them, possessing the vow to benefit others, relying on the continuum of mind and mental factors, seeing that their continuum will not be cut off in the future, by the power of conventional truth, also establish "I exist," therefore, they also designated "I." Thus it was said. Some sentient beings are attached to the idea that "I am permanent, all-pervasive, have autonomy over virtuous and non-virtuous actions, and am the enjoyer." They bind their minds with the rope of the view of self, and because they have not generated the view of selflessness towards the body, senses, and objects of consciousness, even if they go very far by the power of meditation, samadhi, and equipoise, just as a bird's foot is bound by a rope, even if it flies far, it will fall back down, they realize that they cannot be liberated from the suffering of birth and so on. Therefore, in order to pacify suffering by cutting the rope of the view of self, they also taught the selflessness of the five aggregates, therefore, they also taught selflessness. Thus it was said. For those who have accumulated vast roots of virtue, whose faculties are fully matured, who are devoted to the profound and vast, For those who are like a vessel of nectar for the explanation of realizing omniscience itself, they understand that compounded things are empty in nature, like dreams, illusions, and water moons, therefore, they taught that in ultimate reality there is neither self nor non-self, therefore, the Buddhas taught: Neither self nor non-self exists. Thus it was said, meaning that because self and non-self, as the basis of distinction, are not existent entities. Therefore, it is thus stated that because I have acknowledged in name, it does not contradict what is acknowledged, because the Buddha, the Bhagavat himself, for the sake of worldly taming, also taught the existence of self.