Chinese
燃料，手和手的劳作这三者聚合，从这些因缘产生火，产生后做事，然后迅速熄灭。之后，这从何而来，去向何方？哪位智者会去寻找？像在各个方向和角落寻找，也找不到这的来和去一样。蕴等和处、界等，内部也是空，外部也是空，一切都远离我，没有住处，法的自性就是虚空的体性。像这样法的自性，你看到火炬后就领悟了。正如你亲自领悟的那样，同样让包括天人在内的众生领悟。以邪见考察非真实的贪嗔使众生痛苦，从慈悲的云中降下寂静清凉的水，降下甘露的河流。如是等等宣说了。论师月称从其口中造的明句论中，名为观察火和木柴的第十品释。此处说，我的确是存在的，因为轮回是存在的。如果我没有存在，那么五道的轮回中，以去来之相，生和死一个接着一个地传递，什么会轮回呢？薄伽梵也说：诸比丘，生死轮回是没有开始也没有终结的。众生具有无明的障碍，具有贪爱的束缚，被贪爱的锁链束缚，对于轮回和流转的众生来说，之前的边际是不可见的。当薄伽梵显示轮回存在时，轮回者也存在，那也被称为我。应当说：如果轮回本身存在，那么我也存在，如果存在就不是存在了。例如，当被问及是否有前际时，大雄说没有。轮回没有开始也没有终结，因此没有前也没有后。边际、部分和部分等都是名称。前际就是前部分的意思。如果有什么叫做轮回存在，那么就像瓶子等一样，那一定有前和后。
English
Fuel, hand, and the labor of the hand, these three combine, from these causes fire arises, arises and does its work, then quickly extinguishes. Then, from where does this come, and where does it go? Which wise person would go to search? Like searching in all directions and corners, and not finding its coming and going. The aggregates and the sense bases, elements, etc., are empty inside and empty outside, all are devoid of self and have no dwelling place, the nature of phenomena is the very nature of space. Like this nature of phenomena, you understand after seeing the torch. Just as you yourself understand, likewise cause beings including gods and humans to understand. Examining non-reality with wrong views, greed and hatred cause beings to suffer, from the clouds of compassion, send down the cool water of peace, send down the stream of nectar. Thus and so forth was spoken. From the Clear Words composed by the venerable teacher Chandrakirti, the commentary on the tenth chapter called "Examination of Fire and Fuel." Here it is said: I do exist, because samsara exists. If I did not exist, then in the samsara of the five destinies, with the aspect of going and coming, birth and death passing from one to the other, what would transmigrate? The Blessed One also said: O monks, the cycle of birth and death has no beginning and no end. Beings are possessed by the obscuration of ignorance, possessed by the bonds of craving, bound by the chain of craving, for those who revolve and wander, the prior limit is not visible. When the Blessed One shows that samsara exists, then the samsarer also exists, and that is also called self. It should be said: If samsara itself exists, then I also exist, if it exists then it is not existence. For example, when asked if there is a prior limit, the Great Hero said no. Samsara has no beginning and no end, therefore there is no prior and no posterior. Limit, part, and portion, etc., are names. The prior limit means the prior part. If something called samsara exists, then like a pot, etc., it must have a prior and a posterior.
Chinese
如果连终结也不存在，那么存在就不是真实的。世尊也说过：‘比丘们，生死轮回是没有起始和终结的。’因为如此宣说了轮回没有起始和终结，所以轮回本身是不存在的，世尊不是已经明确地这样说过了吗？因此，由于无法确定先前和后来的界限，轮回是不存在的，就像旋转的火把轮一样。这里需要进行思考：如果世尊否定了轮回的先前和后来，那么，‘比丘们，因此，你们应当努力精进，为了断绝轮回。’这样的话又是怎么说的呢？应当这样回答：通过详细阐述众生具有无明的障碍等差别，才能理解他们的轮回是没有起始和终结的。然而，那些凭借本性智慧之风的力量，连根拔起无明障碍之树的人们则不然。通过超越世间的道之火，将烦恼之树完全焚烧殆尽的人们，他们的轮回是有终结的，应当这样理解。此外，如何说明对于没有起始的事物来说，存在终结呢？就像外在的种子等事物，虽然没有起始，但是与火等相遇后，终结是显而易见的。正如圣天所说：‘犹如种子见终结，对其起始则不见，如是因缘不具足，故亦不生诸有。’宣说终结，也是为了使那些被束缚在轮回监狱中的众生感到欢喜。这是基于世俗的言语，是考虑到世俗的认识而作出的。如果事物是心识，那么轮回本身就不存在，因此又怎么会有轮回的终结呢？这里有人提问：既然考虑到世俗的认识而说了终结，为什么不说起始呢？回答：因为那样会陷入无因的过失。即使考虑到世俗的认识，轮回也是没有起始的。因此，无论从哪个角度来看，都应当理解轮回是没有起始的。这里有人提问：如果轮回没有起始和终
English
If even the end does not exist, then existence is not real. The Blessed One has also said, 'Monks, the cycle of birth and death has no beginning and no end.' Because it is thus proclaimed that the cycle has no beginning and no end, therefore the cycle itself does not exist. Has not the Blessed One clearly stated this? Therefore, since the limits of what is prior and what is later cannot be determined, the cycle does not exist, like a wheel of firebrands. Here, this should be examined: If the Blessed One has negated the prior and the later of the cycle, then how can it be said, 'Monks, therefore, you should strive diligently in order to end the cycle'? It should be answered thus: It is through elaborating the distinctions such as beings possessing the obscuration of ignorance that one understands that their cycle has no beginning and no end. However, those who have uprooted the tree of the obscuration of ignorance by the power of the wind of intrinsic wisdom are not like that. For those who have completely burned the tree of afflictions with the fire of the path that transcends the world, their cycle has an end, and this should be understood. Furthermore, how is it shown that for those who are without beginning, there is an end? Just as external seeds and so forth, although they have no beginning, it is evident that there is an end when they encounter fire and so forth. As Aryadeva said: 'Just as the end of a seed is seen, but its beginning is not seen, so too, because the cause is incomplete, birth will not occur.' The declaration of the end is also for the purpose of making those beings who are bound in the prison of the cycle rejoice. This is based on worldly language and is done in consideration of worldly understanding. If things are mind, then the cycle itself does not exist, so how could there be an end to the cycle? Here someone asks: Since the end is spoken of in consideration of worldly understanding, why is the beginning not spoken of? Answer: Because that would lead to the fault of being without a cause. Even in consideration of worldly understanding, the cycle has no beginning. Therefore, from either perspective, it should be understood that the cycle has no beginning. Here someone asks: If the cycle has no beginning and no en
Tibetan
་གཉིས་ཡོད་པ་མ་ཡིན་མོད་ཀྱི་དེ་ལྟ་ན་ཡང་མ་འགགས་པའི་ཕྱིར། དབུས་ཡོད་པ་ཡིན་ནོ། །དེའི་ཕྱིར་འཁོར་བ་ཡོད་དེ། །དབུས་ཡོད་པའི་ཕྱིར་རོ། །འདིར་གང་ཡོད་པ་མ་ཡིན་པ་དེ་ལ་ནི་དབུས་མེད་དེ། །དཔེར་ན་རུས་སྦལ་གྱི་སྤུའི་གོས་བཞིན་ནོ། །ཁྱོད་ནི་བཞད་གང་བྱ་བར་འོས་པ་ཞིག་སྟེ། གང་ལ་ཐོག་མ་ཐ་མེད་པ། །དེ་ལ་དབུས་ནི་ག་ལ་ཡོད། །མ་ཡིན་ནམ། ཐོག་མ་ཞེས་བྱ་བ་ནི། ཇེ་དང་སྔོན་དང་དང་པོ་ལ་ཞེས་བྱའོ། །ཐ་མ་ཞེས་བྱ་བ་ནི་མཐའ་དང་མཇུག་དང་རྒྱུན་ཆད་པ་ལ་བྱའོ། །འཁོར་བ་གང་ལ་ཐོག་མ་དང་ཐ་མ་བཀག་པ་དེ་ལ་དབུས་ཡོད་པར་ག་ལ་འགྱུར། དེའི་ཕྱིར་འཁོར་བ་ནི་ནམ་མཁའ་ལྟར་ཐོག་མ་དང་ཐ་མ་དང་དབུས་དང་བྲལ་བའི་ཕྱིར་མིང་ཙམ་ཞིག་ཏུ་ཟད་དེ། མགལ་མེའི་འཁོར་ལོ་ལ་སོགས་པ་བཞིན་ནོ་སྙམ་དུ་དགོངས་པ་ཡིན་ནོ། །འཁོར་བ་མེད་པའི་ཕྱིར། བདག་ཀྱང་ཡོད་པ་མ་ཡིན་ནོ། །གང་གི་ཕྱིར། དེ་ལྟར་འཁོར་བ་ལ་ཐོག་མ་དང༌། ཐ་མ་དང་དབུས་དག་མེད་པ་དེ་ཉིད་ཀྱི་ཕྱིར་འཁོར་བ་མེད་པས། །སྐྱེ་བ་དང༌། རྒ་ཤི་ལ་སོགས་པ་རྣམས་ལ་སྔ་བ་དང་ཕྱི་བ་རྣམས་དང་ལྷན་ཅིག་པའི་རིམ་པ་ཡང་ཡོད་པ་མ་ཡིན་པ་ཉིད་དོ་ཞེས་གསུངས་པ། །དེ་ཕྱིར་དེ་ལ་སྔ་ཕྱི་དང༌། །ལྷན་ཅིག་རིམ་པ་མི་འཐད་དོ། །ཇི་ལྟར་མི་འཐད་པ་དེ་ལྟར་བསྟན་པའི་ཕྱིར། གལ་ཏེ་སྐྱེ་བ་སྔར་འགྱུར་ལ། །རྒ་ཤི་ཕྱི་མ་ཡིན་ན་ནི། །སྐྱེ་བ་རྒ་ཤི་མེད་པ་དང༌། །མ་ཤི་བར་ཡང་སྐྱེ་བར་འགྱུར། །ཞེས་བྱ་བ་གསུངས་ཏེ། གལ་ཏེ་སྐྱེ་བ་སྔ་མར་གྱུར་ན་ནི། དེའི་ཚེ་རྒ་ཤི་དང་བྲལ་བར་འགྱུར་ན། རྒ་བ་ལ་སོགས་པ་དང་བྲལ་བ་ནི་མི་རུང་སྟེ། འདུས་མ་བྱས་ཉིད་དུ་ཐལ་བར་འགྱུར་བའི་ཕྱིར་རོ། །རྒ་ཤི་དང་བྲལ་བའི་དངོས་པོ་ལ་སྐྱེ་བ་ཡོད་པར་རྟོག་པ་ན། ལྷ་སྦྱིན་གཞན་དུ་མ་ཤི་བར་འདིར་དང་པོར་སྐྱེ་བར་རྟོགས་པར་འགྱུར་རོ། །དེའི་ཕྱིར་འཁོར་བ་ལ་ཐོག་མ་ཡོད་པར་འགྱུར་ཞིང༌། །རྒྱུ་མེད་པའི་ཉེས་པར་ཡང་འགྱུར་རོ། །བདག་ འདས་པའི་དུས་ན་བྱུང་བར་གྱུར་ཏོ་ཞེས་དེ་ལྟར་སྔོན་གྱི་མཐའ་ལ་རྟོགས་པར་ཡང་མི་འགྱུར་ཞིང༌། སྔོན་བྱུང་བར་མ་གྱུར་པ་ལས་ཕྱིས་འདིར་སྐྱེ་བར་ཡང་འགྱུར་རོ། །ཅི་སྟེ་ཇི་ལྟར་ཨ་མྲ་ལ་སོགས་པ་རྣམས་སྔར་རྒ་ཤི་དང་འབྲེལ་པ་མེད་པར་ཡང་དང་པོ་ཁོ་ནར་སྐྱེ་བར་མཐོང་སྟེ། དེ་བཞིན་དུ་བདག་ཀྱང་ཡིན་ནོ་སྙམ་ན། དེ་ལྟར་མ་ཡིན་ཏེ། བསྒྲུབ་པར་བྱ་བ་དང་མཚུངས་པའི་ཕྱིར་རོ། །ཨ་མྲ་ལ་སོགས་པ་རྣམས་ཀྱང་ནི་རང་གི་ས་བོན་འགགས་པར་གྱུར་པ་ན། སྐྱེ་བའི་ཕྱི
Chinese
虽然并非没有中间，但即便如此，因为没有止息的缘故，所以有中间。因此有轮回，因为有中间的缘故。在此，凡是不存在的，就没有中间，例如像乌龟毛的衣服一样。你真是个值得嘲笑的对象，对于没有起始和终结的事物，哪里会有中间呢？不是吗？起始的意思是：更早、先前和最初。终结的意思是：尽头、末尾和中断。对于轮回，如果起始和终结都被否定了，那又怎么会有中间呢？因此，轮回就像虚空一样，因为远离起始、终结和中间，所以仅仅是一个名称而已，就像火把形成的轮子等等一样，你们是这样认为的。因为没有轮回，所以我也不是存在的。为什么呢？正因为如此，轮回没有起始、终结和中间，所以没有轮回。出生和衰老死亡等等，与先前和之后等等同时存在的次第也是不存在的，这样说的。因此，对于它来说，先后和同时次第是不合理的。为了显示如何不合理，如果出生先发生，衰老死亡后发生，那么出生就没有衰老死亡，并且在没有死亡之前也会出生。这样说的意思是，如果出生先发生，那么那时就会与衰老死亡分离，与衰老等等分离是不行的，因为会变成非复合的缘故。如果认为与衰老死亡分离的事物会有出生，那么就会认为天授在其他地方没有死亡之前，会首先在这里出生。因此，轮回就会有起始，并且也会有无因的过失。我 在过去的时间里已经存在了，这样对过去的边际进行认识也是不可能的，并且也会从先前没有存在的事物中，后来在这里出生。如果像芒果等等，先前没有与衰老死亡相关联，也仅仅是首先看到出生，像那样认为我也是一样，那样是不行的，因为与需要证明的是一样的。芒果等等也是在自己的种子停止之后，才出生的缘故。
English
Although it is not without a middle, even so, because it does not cease, therefore there is a middle. Therefore there is samsara, because there is a middle. Here, whatever does not exist, there is no middle for it, for example, like a garment made of tortoise hair. You are truly a laughable object, for that which has no beginning or end, where would there be a middle? Is it not so? The meaning of beginning is: earlier, prior, and first. The meaning of end is: limit, conclusion, and cessation. For samsara, if beginning and end are both negated, then how could there be a middle? Therefore, samsara is like the sky, because it is free from beginning, end, and middle, it is merely a name, like a wheel made of firebrands, etc., that is what you think. Because there is no samsara, therefore I am also not existent. Why? Precisely because of this, samsara has no beginning, end, or middle, so there is no samsara. Birth and aging, death, etc., along with the order of what is prior and subsequent, etc., are also non-existent, it is said. Therefore, for it, prior and subsequent, and simultaneous order are unreasonable. To show how it is unreasonable, if birth occurs first, and aging and death occur later, then birth would be without aging and death, and one would also be born without dying. This is said to mean that if birth occurs first, then at that time it would be separated from aging and death, and separation from aging, etc., is not possible, because it would become uncompounded. If one thinks that there is birth for a thing separated from aging and death, then one would think that Devadatta is born here first without dying elsewhere. Therefore, samsara would have a beginning, and there would also be the fault of having no cause. I has occurred in the past, so it is also impossible to recognize the limit of the past in that way, and one would also be born here later from something that did not exist previously. If, like mangoes, etc., one sees that they are born only first without being previously associated with aging and death, and thinks that I am the same, that is not the case, because it is the same as what needs to be proven. Mangoes, etc., also arise after their own seed has ceased.