Chinese
之后世间苦，彼即长时住。如是说。如是，圣者《三摩地王经》中也说：以智慧知蕴为空，知已不与烦恼共，唯以名言而行事，于此世间住于寂灭。如是说。是故，为了使被三界一切生、死的痛苦所调伏的众生，对轮回的监狱感到厌倦，对于具有生等痛苦者，导师圣天说：无常必有损，何者有损非为乐，是故凡是无常者，一切皆名为痛苦。以及，乐为分别所支配，分别又为痛苦所支配，是故于一切之中，无有比痛苦更具力者。如是等宣说。是故，天、人、非天、人非人、腹行、成就者、持明等处的有情，彼等的证悟唯是量，而对于被无明黑暗遮蔽了智慧之眼的幼稚凡夫，以与自性相合及分离，以及非真实的颠倒想而成立的安乐和意乐，并非具有存在的自性，仅仅如同梦境中显现所欲之境，享受安乐和意乐一般。是故，三界之中，安乐等事物以实有存在的方式出现，怎么可能呢？如是说：若随于实有生，则彼有断见等变，世间有边与无边，于彼亦相违。如是说。如果实有在生起之后立即坏灭，那么此时就会变成断灭，如同种子被火烧毁后，会生出苗芽等等。是故，从因和缘所生的事物，以内和外的差别而各异，并且以事物存在的自性为空，并非实有存在，以虚妄分别的网之花鬘的妩媚而令人喜悦者。
English
Afterwards, the world is suffering. That itself dwells for a long time. It is said like that. Similarly, in the Sutra of the King of Samadhi, it is also said: With wisdom, one knows the aggregates to be empty. Having known, one does not associate with the afflictions. One acts only with names, and dwells in peace in this world. It is said like that. Therefore, in order to make beings who are subdued by the suffering of birth and death in all three realms weary of the assembly of the prison of samsara, for those who have suffering such as birth, the teacher Aryadeva said: Impermanence necessarily has harm. Whatever has harm is not happiness. Therefore, whatever is impermanent, all of that becomes known as suffering. And, happiness is dominated by discrimination, and discrimination is dominated by suffering. Therefore, among all things, there is nothing more powerful than suffering. It is explained like that. Therefore, the beings in the realms of gods, humans, asuras, kinnaras, those who crawl on their bellies, siddhas, vidyadharas, etc., their realization is only measure, and for the childish ordinary people whose eyes of wisdom are blinded by the darkness of ignorance, the happiness and joy that are established by being united with and separated from their own nature, and by untrue inverted thoughts, do not have the nature of existence, just like enjoying happiness and joy in a dream state when the desired object appears. Therefore, how can things like happiness exist as real substances in these three realms? As it is said: If one follows the real existence of birth, then there will be nihilistic views and other changes, and the world having an end and not having an end will also contradict it. It is said like that. If the substance is destroyed immediately after it is born, then at that time it will become annihilation, just like sprouts arise from seeds that have been burned by fire, and so on. Therefore, things that arise from causes and conditions are different due to the distinction between inner and outer, and are empty of the nature of existing things, and are not really existent, but are delightful with the charm of a garland of false discriminations.
Chinese
必定要使它们生起。火把轮、幻化，梦境、魔术、水月，空谷回音，阳焰、云彩与有情生，都是相同的。从名为“……”的经文中说，哪位论师世亲曾这样说过，暂时对快乐进行诽谤，就应该这样问他等等。圣天论师的面前，哪里有将它说成是事物自性的呢？因此，为了消除执着于有和无的事物，进入对二元对立之法特别不感兴趣的状态，说事物具有实体的自性，这些说法是非常轻率的，因为他们错误地理解了二元对立的心的法性，它是极其深奥和广大的。因此，感官所缘取的，是过去境的行相，心缘取后生起，便自以为是快乐。如是说。因为是从虚妄分别中产生的，并且是生起后立即坏灭的，所以认识到快乐本身就是痛苦，被调伏者们就会对所有痛苦的来源——三界，完全脱离贪着。在此，龙树论师的道中说：外境是无法寂灭的，因为它们都是世俗，脱离了真谛。脱离了真谛，就不会有解脱。名言谛成为方便，胜义谛成为方便所生。如果有人不了解这两者的区别，那就是因为颠倒分别而走上了邪道。如是说。如果五根所追逐的对境的感受，是不悦意的、不想要的，那就是痛苦，是损害。那么，如果认为凡是不损害的，能使有色根的四大增长的具有自性的快乐，以及从意生起的快乐是实有的，这仅仅是你们自己的想法而已。因为，如果任何事物以其自身而存在，那它就不会产生，因为那样产生就变得没有意义了，就像面前存在的瓶子、布匹和戏剧一样。如果已经存在的事物还要产生，那么
English
They must be made to arise. Firebrand wheels, emanations, dreams, illusions, water moons, echoes in empty valleys, mirages, clouds, and existence are all the same. From the scripture called "..." it says, which master Vasubandhu once said, temporarily defaming happiness, one should ask him this, etc. In the presence of the noble Deva, where is it said to be the self-nature of things? Therefore, in order to eliminate the clinging to things that are existent and non-existent, entering a state of particular disinterest in the non-dualistic dharma, saying that things have a substantial self-nature, these statements are very rash, because they misunderstand the nature of the non-dualistic mind, which is extremely profound and vast. Therefore, what is perceived by the senses is the aspect of the past object, and when the mind perceives it and arises, it presumes itself to be happy. Thus it is said. Because it arises from false discrimination, and because it is destroyed immediately after arising, recognizing that happiness itself is suffering, those who are tamed will be completely free from attachment to all sources of suffering—the three realms. Here, in the path of the master Nagarjuna, it says: External objects cannot be pacified, because they are all conventional, deviating from the truth. Deviating from the truth, there will be no liberation. Conventional truth becomes the means, and ultimate truth becomes the result of the means. If one does not understand the difference between these two, then it is because of inverted discrimination that one has entered the wrong path. Thus it is said. If the feeling of the objects pursued by the five senses is unpleasant and unwanted, then that is suffering, it is harmful. Then, if one thinks that whatever does not harm, the happiness with self-nature that makes the four great elements of the colored senses grow, and the happiness arising from the mind are real, this is just your own idea. Because, if anything exists by its own nature, then it will not arise, because then arising becomes meaningless, like the pot, cloth, and drama that exist in front of us. If something that already exists still arises, then