Chinese
如果存在，事物的自性就会存在，那么存在就不是存在了。如是说：生灭法性的诸行，不会束缚也不会解脱。如前一样，众生也不会被束缚和解脱。在此，贪欲等烦恼，凡是应当被束缚的事物，使其不得自在，故称为束缚。如果以这些束缚，使各个众生不能超越三界，那么贪欲等被认为是束缚的束缚，对于生灭法性的刹那诸行来说是不可能的。因为刚生即灭的事物是不存在的。贪欲等束缚完全断绝的解脱也是不可能的，因为诸行无常的事物本身是不存在的。如前一样，意思是按照前面所说的方式。就像前面所说的那样，诸行没有束缚和解脱一样，如前一样，众生也不会被束缚和解脱。这样的话，就没有束缚和解脱了。这里说到，如果诸行和众生没有束缚，那么贪欲等执取就成了束缚，这是存在的，因为它的存在，束缚也是存在的。陈述道：如果有什么事物束缚，执取也会成为束缚，那么束缚也就不是束缚了。为了说明如何不束缚，所以说：如果执取束缚，有执取就不会束缚。没有执取就不会束缚，哪种状态会成为束缚呢？其中有执取就是有执取，暂时那个事物不会被束缚。如果有什么和执取相关联，那本身就是被束缚的，那么和束缚相关联又有什么用呢？如果有什么没有执取，和执取分离，那也不会被束缚，因为和束缚分离，就像如来一样。没有执取，和束缚分离却要束缚，这是互相矛盾的。
English
If it exists, the self-nature of things would exist, then existence would not be existence. As it is said: The conditioned phenomena of arising and ceasing nature, will not be bound nor liberated. Just like before, sentient beings also, will not be bound nor liberated. Here, desire and other afflictions, whatever should be bound, make them unfree, therefore they are called bondage. If by these bondages, individual beings cannot transcend the three realms, then desire and other bondages considered as bondage, are impossible for the momentary phenomena of arising and ceasing nature. Because things that perish as soon as they arise do not exist. Liberation, which is characterized by the complete cessation of desire and other bondages, is also impossible, because impermanent phenomena themselves do not exist. 'Just like before' means in the manner described earlier. Just as there is no bondage or liberation for phenomena in the manner described earlier, just like before, sentient beings will also not be bound or liberated. In that case, there is no bondage or liberation. Here it is said, if phenomena and sentient beings have no bondage, then grasping at desire and so on becomes bondage, which exists, and because of its existence, bondage also exists. It is stated: If something binds, then grasping also becomes bondage, then bondage is not bondage. To explain how it does not bind, it is said: If grasping binds, with grasping it will not bind. Without grasping it will not bind, what state will become bondage? Among them, having grasping is having grasping, for the time being that thing will not be bound. If something is associated with grasping, then it is already bound, so what is the use of being associated with bondage? If something has no grasping, is separated from grasping, then it will not be bound, because it is separated from bondage, like the Tathagata. Having no grasping, being separated from bondage, yet binding, this is contradictory.
Chinese
因此，這是不合理的。如果有人如此確定地考察，無論是連帶執取還是不連帶執取，不被束縛的那個，現在變成某種狀態的那個會被束縛。如果某個會被束縛，那麼它的另一種狀態是不存在的，應該這樣思考。當如此觀察時，如果束縛以任何方式都不會束縛，那麼任何都不會束縛，連帶執取，貪欲等等，怎麼會變成束縛本身呢？因此，也沒有被束縛。另外，如果被束縛者之前，有束縛，那麼依賴於束縛。那也是沒有的。在這裡，束縛如鐵等，與被束縛者不同，成為五種成立的事物，因此看到被束縛者拉辛被束縛，同樣，在被束縛的行蘊或者人之前，如果束縛貪欲等成立，那麼先前成立的那個依賴於束縛行蘊或者人，那也是不存在的，因為沒有所依，貪欲等沒有成立。先前成立的束縛，後來不需要與被束縛者一起關聯。對於與束縛不同的成立的被束縛者，也不需要束縛，因此，在被束縛者之前，束縛是不成立的。因此，束縛不會束縛任何事物，任何事物都不會被束縛，因為不可能是束縛本身，所以束縛是不存在的。沒有束縛，因此也沒有被束縛，這樣就成立了。如果有人在這裡反駁，奪走了，剩餘的是以偈頌的形式顛倒，通過衡量已去和未去來顯示，應該理解。暫時被束縛者不會束縛，未被束縛者也不會被束縛。除了被束縛和未被束縛之外，無法了解束縛的狀態。應該用這些等等來組合。這裡說道：即使你已經遮止了束縛，即使如此，如來具有大悲心，為了什麼目的而宣說了戒律、禪定和智慧的自性，三蘊，對於那些被囚禁在輪迴監獄中，沒有救護的眾生？解脫，暫時
English
Therefore, this is unreasonable. If someone examines so definitively, whether with or without attachment, that which is not bound, that which has now become some state will be bound. If something will be bound, then its other state does not exist, one should think like that. When observing in this way, if the binding does not bind in any way, then nothing will bind, attachment and so on, how could it become the binding itself? Therefore, there is also no being bound. Furthermore, if before the object to be bound, there is binding, then it depends on the binding. That is also not the case. Here, the binding, such as iron, is different from the object to be bound, becoming five established things, therefore seeing the object to be bound, Devasarman is bound, similarly, before the object to be bound, the aggregates or the person, if the binding, such as desire, is established, then that which was previously established depends on binding the aggregates or the person, that is also not the case, because without a basis, desire and so on are not established. The previously established binding does not need to be associated with the object to be bound later. For the bound that is established differently from the binding, there is also no need for binding, therefore, before the object to be bound, the binding is not established. Therefore, the binding does not bind anything, and nothing is bound, because it cannot be the binding itself, so the binding does not exist. Without binding, therefore there is also no being bound, thus it is established. If someone here refutes, steals away, the remainder is inverted in the form of verses, it should be understood by showing through measuring what has gone and what has not gone. For the time being, the bound does not bind, and the unbound will not be bound. Apart from the bound and the unbound, the state of binding cannot be known. It should be combined with these and so on. Here it is said: Even if you have prevented binding, even so, the Tathagatas, who possess great compassion, for what purpose did they proclaim the nature of morality, concentration, and wisdom, the three aggregates, to those sentient beings who are imprisoned in the prison of samsara, without protection? Liberation, for the time being,